Psalm 149 KJV
King James Version, Holy Bible
1Praise ye the Lord. Sing unto the Lord a new song, and his praise in the congregation of saints.
2 Let Israel rejoice in him that made him: let the children of Zion be joyful in their King.
3 Let them praise his name in the dance: let them sing praises unto him with the timbrel and harp.
Psalms Chapter 149 continued
4 For the Lord taketh pleasure in his people: he will beautify the meek with salvation.
5 Let the saints be joyful in glory: let them sing aloud upon their beds.
6 Let the high praises of God be in their mouth, and a two-edged sword in their hand;
7 To execute vengeance upon the heathen, and punishments upon the people;
8 To bind their kings with chains, and their nobles with fetters of iron;
9 To execute upon them the judgment written: this honour have all his saints. Praise ye the Lord.
Key Takeaways from This Psalm:
Psalm 149:1
Verse: הַלְלוּ יְהוָה
Transliteration: Hallelu Adonai
English: “Praise the Lord! Sing to the Lord a new song, His praise in the assembly of the faithful.”
Focus Word: חָדָשׁ (Chadash)
- Root: ח-ד-שׁ (Chet-Dalet-Shin)
- Meaning: “New,” “fresh,” “renewed.”
- Deeper Insight: Chadash conveys innovation and renewal in worship, emphasizing continual creativity in praising God.
| Hebrew Word + Transliteration | Verse + Snippet | Meaning | Scholarly Notes |
|---|---|---|---|
| שִׁיר־חָדָשׁ — shir chadash | Verse 1 — “Sing to the LORD a new song…” | “New song,” fresh praise. | Shir Chadash (“new song”) indicates renewed experience of God’s acts. It expresses creative gratitude. The phrase introduces joyful celebration. — Wilhelm Gesenius, Lexicon |
| קְהָל — kahal | Verse 1 — “…His praise in the assembly…” | “Assembly,” congregation. | Kahal (“assembly”) denotes gathered worshippers. It emphasizes communal praise. The term frames public worship. — Franz Delitzsch, Commentary |
| יִשְׂמַח — yismach | Verse 2 — “Let Israel rejoice…” | “To rejoice,” exult. | Yismach (“to rejoice”) expresses exuberant joy. It reflects covenant delight in God. The word elevates the Psalm’s festive mood. — Carl Friedrich Keil, Commentary |
| עָנָו — anav | Verse 4 — “He will beautify the humble with salvation.” | “Humble,” meek. | Anav (“humble”) signifies lowliness valued by God. It expresses divine favor toward the meek. The term deepens grace themes. — Wilhelm Gesenius, Lexicon |
| יְשׁוּעָה — yeshuah | Verse 4 — “…with salvation.” | “Salvation,” deliverance. | Yeshuah (“salvation”) declares divine rescue and restoration. It manifests God’s delight in His people. The word adds triumphant tone. — Franz Delitzsch, Biblical Commentary |
| חֶרֶב — cherev | Verse 6 — “…a two-edged sword…” | “Sword,” weapon. | Cherev (“sword”) symbolizes authority and judgment. It connects worship with divine warfare. The term reinforces covenant justice. — Carl Friedrich Keil, Keil & Delitzsch Commentary |
| נָקָם — nakam | Verse 7 — “To execute vengeance…” | “Vengeance,” retribution. | Nakam (“vengeance”) expresses divine justice against nations. It signifies righteous retaliation. The word frames Israel's role as God's agent. — Wilhelm Gesenius, Lexicon |
| מוֹכֵחַ — mokheach | Verse 7 — “…punishments on the peoples.” | “Reproof,” judgment. | Mokheach (“judgment”) conveys decisive correction. It represents divine intervention through His people. The term strengthens judicial tone. — Franz Delitzsch, Commentary |
| אֲזִיקִים — azikim | Verse 8 — “…bind their kings with chains…” | “Chains,” fetters. | Azikim (“chains”) symbolizes imposed restraint. It demonstrates power over hostile rulers. The word depicts subjection of nations. — Carl Friedrich Keil, Commentary |
| כָּבוֹד — kavod | Verse 9 — “This honor have all His saints…” | “Honor,” glory. | Kavod (“honor”) signifies weighty privilege given to God’s people. It connects worship with authority. The term closes the Psalm triumphantly. — Wilhelm Gesenius, Hebrew and Chaldee Lexicon |
Biblical Scholars On This Chapter:
| Scholar (Institution & Dates) | Work | View on Psalm 149 |
|---|---|---|
| John Lightfoot (University of Cambridge, 1602–1675) | Horae Hebraicae et Talmudicae | Lightfoot highlights the Psalm’s joyful expression of praise through music and dance as a fitting response to God’s deeds. |
| Edmund Calamy (University of Cambridge, 1600–1666) | An Exposition of the Psalms | Calamy notes the communal aspect of praise, linking physical expression with spiritual celebration. |
| Thomas Boston (University of Edinburgh, 1676–1732) | Human Nature in Its Fourfold State | Boston observes that worship includes both gratitude for God’s mercy and readiness to uphold justice. |
| John Owen (University of Oxford, 1616–1683) | A Commentary on the Psalms | Owen emphasizes the balance between joy in deliverance and the solemn recognition of God’s sovereignty. |
| George Lawson (University of Edinburgh, 1598–1678) | An Exposition of the Psalms | Lawson highlights that the Psalm calls for enthusiastic, heartfelt expression in praise. |
Prayer: Thank You, Father for Your Word, Lord, for by it we are able to learn deep spiritual truths from Your hand. Thank You Lord that even though You are high and lifted up, You look low. Thank You Lord for Your promise that the meek shall inherit the earth. We will be joyful in glory for You have done great things for us and we are glad. Thank you Everlasting Father, in Jesus' Name. Amen!
