Psalm 24:7
Parallel Verses
English Standard Version
Lift up your heads, O gates! And be lifted up, O ancient doors, that the King of glory may come in.

King James Bible
Lift up your heads, O ye gates; and be ye lift up, ye everlasting doors; and the King of glory shall come in.

American Standard Version
Lift up your heads, O ye gates; And be ye lifted up, ye everlasting doors: And the King of glory will come in.

Douay-Rheims Bible
Lift up your gates, O ye princes, and be ye lifted up, O eternal gates: and the King of Glory shall enter in.

English Revised Version
Lift up your heads, O ye gates; and be ye lift up, ye everlasting doors: and the King of glory shall come in.

Webster's Bible Translation
Lift up your heads, O ye gates; and be ye lifted up, ye everlasting doors; and the King of glory shall come in.

Psalm 24:7 Parallel
Commentary
Keil and Delitzsch Biblical Commentary on the Old Testament

Jahve, whose throne of grace is now set upon Zion, has not a limited dominion, like the heathen deities: His right to sovereignty embraces the earth and its fulness (Psalm 50:12; Psalm 89:12), i.e., everything that is to be found upon it and in it.

(Note: In 1 Corinthians 10:26, Paul founds on this verse (cf. Psalm 50:12) the doctrine that a Christian (apart from a charitable regard for the weak) may eat whatever is sold in the shambles, without troubling himself to enquire whether it has been offered to idols or not. A Talmudic teacher, B. Berachoth 35a, infers from this passage the duty of prayer before meat: He who eats without giving thanks is like one who lays hands upon קדשׁי שׁמים (the sacred things of God); the right to eat is only obtained by prayer.)

For He, הוא, is the owner of the world, because its Creator. He has founded it upon seas, i.e., the ocean and its streams, נהרות, ῥέεθρα (Jonah 2:4); for the waters existed before the dry land, and this has been cast up out of them at God's word, so that consequently the solid land, - which indeed also conceals in its interior a תּהום רבּה (Genesis 7:11), - rising above the surface of the sea, has the waters, as it were, for its foundation (Psalm 136:6), although it would more readily sink down into them than keep itself above them, if it were not in itself upheld by the creative power of God. Hereupon arises the question, who may ascend the mountain of Jahve, and stand above in His holy place? The futures have a potential signification: who can have courage to do it? what, therefore, must he be, whom Jahve receives into His fellowship, and with whose worship He is well-pleased? Answer: he must be one innocent in his actions and pure in mind, one who does not lift up his soul to that which is vain (לשּׁוא, according to the Masora with Waw minusculum). (ל) נשׂא נפשׁ אל, to direct one's soul, Psalm 25:1, or longing and striving, towards anything, Deuteronomy 24:15; Proverbs 19:18; Hosea 4:8. The Ker נפשׁי is old and acknowledged by the oldest authorities.

(Note: The reading נפשׁי is adopted by Saadia (in Enumoth ii., where נפשׁי is equivalent to שׁמי), Juda ha-Levi (Cuzari iii. 27), Abulwalid (Rikma p. 180), Rashi, Kimchi, the Sohar, the Codices (and among others by that of the year 1294) and most editions (among which, the Complutensis has נפשׁי in the text). Nor does Aben-Ezra, whom Norzi has misunderstood, by any means reverse the relation of the Chethb and Ker; to him נפשׁי is the Ker, and he explains it as a metaphor (an anthropomorphism): וכתוב נפשי דוך כנוי. Elias Levita is the only one who rejects the Ker נפשׁי; but he does so though misunderstanding a Masora (vid., Baer's Psalterium p. 130) and not without admitting Masoretic testimony in favour of it (וכן ראיתי ברוב נוסחאות המסורת). He is the only textual critic who rejects it. For Jacob b. Chajim is merely astonished that נפשׁו is not to be found in the Masoreth register of words written with Waw and to be read with Jod. And even Norzi does not reject this Ker, which he is obliged to admit has greatly preponderating testimony in its favour, and he would only too gladly get rid of it.)

Even the lxx Cod. Alex. translates: τὴν ψυχὴν μου; whereas Cod. Vat. (Eus., Apollin., Theodor., et al.): τὴν ψυχὴν αὐτοῦ. Critically it is just as intangible, as it is exegetically incomprehensible; נפשׁי might then be equivalent to שׁמי. Exodus 20:7, an explanation, however, which does not seem possible even from Amos 6:8; Jeremiah 51:14. We let this Kerמ alone to its undisturbed critical rights. But that the poet did actually write thus, is incredible.

In Psalm 24:5 (just as at the close of Psalm 15:1-5), in continued predicates, we are told the character of the man, who is worthy of this privilege, to whom the question in Psalm 24:3 refers. Such an one shall bear away, or acquire (נשׁא, as e.g., Esther 2:17) blessing from Jahve and righteousness from the God of his salvation (Psalm 25:5; Psalm 27:9). Righteousness, i.e., conformity to God and that which is well-pleasing to God, appears here as a gift, and in this sense it is used interchangeably with ישׁע (e.g., Psalm 132:9, Psalm 132:16). It is the righteousness of God after which the righteous, but not the self-righteous, man hungers and thirsts; that moral perfection which is the likeness of God restored to him and at the same time brought about by his own endeavours; it is the being changed, or transfigured, into the image of the Holy One Himself. With Psalm 24:5 the answer to the question of Psalm 24:3 is at an end; Psalm 24:6 adds that those thus qualified, who may accordingly expect to receive God's gifts of salvation, are the true church of Jahve, the Israel of God. דּור (lit., a revolution, Arabic dahr, root דר, to turn, revolve) is used here, as in Psalm 14:5; Psalm 73:15; Psalm 112:2, of a collective whole, whose bond of union is not contemporaneousness, but similarity of disposition; and it is an alliteration with the דּרשׁיו (Chethb דרשו, without the Jod plur.) which follows. מבקשׁי פּניך is a second genitive depending on דּור, as in Psalm 27:8. Here at the close the predication passes into the form of invocation (Thy face). And יעקב is a summarising predicate: in short, these are Jacob, not merely after the flesh, but after the spirit, and thus in truth (Isaiah 44:2, cf. Romans 9:6; Galatians 6:16). By interpolating אלהי, as is done in the lxx and Peshto, and adopted by Ewald, Olshausen, Hupfeld, and Bttcher, the nerve, as it were, of the assertion is cut through. The predicate, which has been expressed in different ways, is concentrated intelligibly enough in the one word יעקב, towards which it all along tends. And here the music becomes forte. The first part of this double Psalm dies away amidst the playing of the instruments of the Levitical priests; for the Ark was brought in בּכל־עז וּבשׁירים, as 2 Samuel 6:5 (cf. 2 Samuel 6:14) is to be read.

Psalm 24:7 Parallel Commentaries

Treasury of Scripture Knowledge

Lift

Psalm 118:19,20 Open to me the gates of righteousness: I will go into them, and I will praise the LORD...

Isaiah 26:2 Open you the gates, that the righteous nation which keeps the truth may enter in.

King

Psalm 21:1,5 The king shall joy in your strength, O LORD; and in your salvation how greatly shall he rejoice!...

Psalm 97:6 The heavens declare his righteousness, and all the people see his glory.

Haggai 2:7,9 And I will shake all nations, and the desire of all nations shall come: and I will fill this house with glory, said the LORD of hosts...

Malachi 3:1 Behold, I will send my messenger, and he shall prepare the way before me: and the LORD, whom you seek...

1 Corinthians 2:8 Which none of the princes of this world knew: for had they known it, they would not have crucified the Lord of glory.

James 2:1 My brothers, have not the faith of our Lord Jesus Christ, the Lord of glory, with respect of persons.

2 Peter 3:18 But grow in grace, and in the knowledge of our Lord and Savior Jesus Christ. To him be glory both now and for ever. Amen.

Revelation 4:11 You are worthy, O Lord, to receive glory and honor and power: for you have created all things...

shall

Psalm 68:16-18 Why leap you, you high hills? this is the hill which God desires to dwell in; yes, the LORD will dwell in it for ever...

Psalm 132:8 Arise, O LORD, into your rest; you, and the ark of your strength.

Numbers 10:35,36 And it came to pass, when the ark set forward, that Moses said, Rise up, LORD, and let your enemies be scattered...

2 Samuel 6:17 And they brought in the ark of the LORD, and set it in his place, in the middle of the tabernacle that David had pitched for it...

1 Kings 8:6,11 And the priests brought in the ark of the covenant of the LORD to his place, into the oracle of the house, to the most holy place...

Mark 16:19 So then after the Lord had spoken to them, he was received up into heaven, and sat on the right hand of God.

Ephesians 4:8-10 Why he said, When he ascended up on high, he led captivity captive, and gave gifts to men...

1 Peter 3:22 Who is gone into heaven, and is on the right hand of God; angels and authorities and powers being made subject to him.

Cross References
Acts 7:2
And Stephen said: "Brothers and fathers, hear me. The God of glory appeared to our father Abraham when he was in Mesopotamia, before he lived in Haran,

1 Corinthians 2:8
None of the rulers of this age understood this, for if they had, they would not have crucified the Lord of glory.

Psalm 26:8
O LORD, I love the habitation of your house and the place where your glory dwells.

Psalm 29:2
Ascribe to the LORD the glory due his name; worship the LORD in the splendor of holiness.

Psalm 29:9
The voice of the LORD makes the deer give birth and strips the forests bare, and in his temple all cry, "Glory!"

Psalm 97:6
The heavens proclaim his righteousness, and all the peoples see his glory.

Psalm 118:20
This is the gate of the LORD; the righteous shall enter through it.

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