Daily Verse Psalm 24:7-8
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24:7 Lift up your heads The psalmists asks the doors of the temple to open for Yahweh’s entrance. This psalm was most likely used when the ark of the covenant returned from battle (see Num 10:35–36 and note).
24:8 mighty in war The psalmist portrays Yahweh, the King of glory, as a mighty warrior (Exod 15:3). Throughout the ot, biblical writers portray Yahweh going out to battle with His people (Deut 20:2–4).
Barry, J. D., Mangum, D., Brown, D. R., Heiser, M. S., Custis, M., Ritzema, E., … Bomar, D. (2012, 2016). Faithlife Study Bible (Ps 24:7–8). Bellingham, WA: Lexham Press.
24:8 mighty in war The psalmist portrays Yahweh, the King of glory, as a mighty warrior (Exod 15:3). Throughout the ot, biblical writers portray Yahweh going out to battle with His people (Deut 20:2–4).
Barry, J. D., Mangum, D., Brown, D. R., Heiser, M. S., Custis, M., Ritzema, E., … Bomar, D. (2012, 2016). Faithlife Study Bible (Ps 24:7–8). Bellingham, WA: Lexham Press.
24:7–10. The All-Victorious
This stirring challenge and response (which may have been ritually enacted at the arrival of David’s procession at the gates) brings before us in the fewest of words the towering stature of the unseen King, the age-old fortress he is entering to make his own (see the opening comments on the psalm), and the link between this climax and the earlier history of redemption—for the expression mighty in battle is but a stronger form of God’s title of ‘warrior’ first heard in the song of victory at the Red Sea (Exod. 15:3). The ascent completes a march begun in Egypt; indeed the psalms that are quoted in 1 Chronicles 16 as sung on this occasion look back as far as Abraham and on to the coming of the Lord as Judge. If the earth is his (1, 2) and he is holy (3–6), the challenge to the ‘ancient doors’ is not an exercise in pageantry, but (as in 2 Cor. 10:3–5) a battle-cry for the church.
Kidner, D. (1973). Psalms 1–72: an introduction and commentary (Vol. 15, pp. 132–133). Downers Grove, IL: InterVarsity Press.
This stirring challenge and response (which may have been ritually enacted at the arrival of David’s procession at the gates) brings before us in the fewest of words the towering stature of the unseen King, the age-old fortress he is entering to make his own (see the opening comments on the psalm), and the link between this climax and the earlier history of redemption—for the expression mighty in battle is but a stronger form of God’s title of ‘warrior’ first heard in the song of victory at the Red Sea (Exod. 15:3). The ascent completes a march begun in Egypt; indeed the psalms that are quoted in 1 Chronicles 16 as sung on this occasion look back as far as Abraham and on to the coming of the Lord as Judge. If the earth is his (1, 2) and he is holy (3–6), the challenge to the ‘ancient doors’ is not an exercise in pageantry, but (as in 2 Cor. 10:3–5) a battle-cry for the church.
Kidner, D. (1973). Psalms 1–72: an introduction and commentary (Vol. 15, pp. 132–133). Downers Grove, IL: InterVarsity Press.
24:7. gates and ancient doors. In a Hymn to Shamash, the Babylonian sun god, various parts of the temple are said to rejoice over Shamash, including the gateways and entrances. A Nabonidus text refers to the gates of the temple being open wide for Shamash to enter. These would occur in the context of regular processions of the statue of the deity into his temple. If the “head” of the gates refers to an architectural feature, it would most likely be the beam or projection across the top of the gates that served as a cornice. This was a common feature in Egyptian and Mesopotamian architecture, and the Akkadian word for it, kululu, also refers to a headdress or turban. The idea that these would be lifted off the posts of the gates to allow something large to pass through is ingenious but not persuasive in that the usual design of gates would not have unencumbered cornices that could be so easily moved. The alternative, that the lifting of the heads is metaphorical, seems more likely. In Ugaritic literature the gods lower their heads when they are being humbled, and they raise up their heads when they have reason to rejoice.
Matthews, V. H., Chavalas, M. W., & Walton, J. H. (2000). The IVP Bible background commentary: Old Testament (electronic ed., Ps 24:7). Downers Grove, IL: InterVarsity Press.
Matthews, V. H., Chavalas, M. W., & Walton, J. H. (2000). The IVP Bible background commentary: Old Testament (electronic ed., Ps 24:7). Downers Grove, IL: InterVarsity Press.
B. Entry of the King of glory (24:7–10)
24:7. The psalmist offered an exhortation (v. 7) and then an explanation (v. 8). If lift up your heads, O you gates refers to the city of Jerusalem then he was calling for the ancient gates to open wide for the triumphant entry. This was a poetic way of displaying the superiority of the one entering. They should lift up their heads because the King of glory is about to come in.
24:8–10. David then gave an explanation. By question and answer he stated that this King of glory is the Lord, who is mighty in battle. The Lord had shown Himself strong by giving them great victories; so He is the glorious King who will enter the city. One can visualize a procession of triumphant Israelites carrying the ark, the symbol of the Lord’s presence, going up to the sanctuary to praise Him. The ideas in the exhortation (v. 7) and the explanation (v. 8) were repeated in verses 9–10. The repetition stressed the point: The Lord is a glorious King who is coming in. Only pure worshipers can enjoy His presence.
Ross, A. P. (1985). Psalms. In J. F. Walvoord & R. B. Zuck (Eds.), The Bible Knowledge Commentary: An Exposition of the Scriptures (Vol. 1, pp. 812–813). Wheaton, IL: Victor Books.
24:7. The psalmist offered an exhortation (v. 7) and then an explanation (v. 8). If lift up your heads, O you gates refers to the city of Jerusalem then he was calling for the ancient gates to open wide for the triumphant entry. This was a poetic way of displaying the superiority of the one entering. They should lift up their heads because the King of glory is about to come in.
24:8–10. David then gave an explanation. By question and answer he stated that this King of glory is the Lord, who is mighty in battle. The Lord had shown Himself strong by giving them great victories; so He is the glorious King who will enter the city. One can visualize a procession of triumphant Israelites carrying the ark, the symbol of the Lord’s presence, going up to the sanctuary to praise Him. The ideas in the exhortation (v. 7) and the explanation (v. 8) were repeated in verses 9–10. The repetition stressed the point: The Lord is a glorious King who is coming in. Only pure worshipers can enjoy His presence.
Ross, A. P. (1985). Psalms. In J. F. Walvoord & R. B. Zuck (Eds.), The Bible Knowledge Commentary: An Exposition of the Scriptures (Vol. 1, pp. 812–813). Wheaton, IL: Victor Books.
24:7 Lifting up Ancient Doors
Lift up your heads, O you gates; be lifted up, you ancient doors, that the King of glory may come in. Who is this King of glory? The LORD strong and mighty, the LORD mighty in battle. Lift up your heads, O you gates; lift them up, you ancient doors, that the King of glory may come in. Who is he, this King of glory? The LORD Almighty—he is the King of glory. Selah
In this prophetic passage, reference is made to gates and doors that open vertically rather than horizontally as is commonly done. This would then be a fortification type of gate, one that could be lowered quickly, literally dropped, when necessary. This type of gate was called cataracta, because of the force and noise with which it fell. It was, as said, used in the fortification of cities, and corresponds to the more recent porticullis, which was a grating of iron or wooden bars or slats, suspended in the gateway of a fortified place and lowered to block passage. The cataracta was believed to have been known in David’s time. During his time the “King of glory” was represented by the ark being brought in a triumphal procession to the sanctuary.
The fivefold use of “King of glory” in our text-verse passage, and this King’s identification as the “Lord of hosts,” leads many commentators to believe that this passage is messianic (compare Joshua 5:14–6:2). As such, these verses speak prophetically of the ascension of Christ after His victory over sin and death and of His coming reign as King over all the earth.
Freeman, J. M., & Chadwick, H. J. (1998). Manners & customs of the Bible (pp. 314–315). North Brunswick, NJ: Bridge-Logos Publishers.
Lift up your heads, O you gates; be lifted up, you ancient doors, that the King of glory may come in. Who is this King of glory? The LORD strong and mighty, the LORD mighty in battle. Lift up your heads, O you gates; lift them up, you ancient doors, that the King of glory may come in. Who is he, this King of glory? The LORD Almighty—he is the King of glory. Selah
In this prophetic passage, reference is made to gates and doors that open vertically rather than horizontally as is commonly done. This would then be a fortification type of gate, one that could be lowered quickly, literally dropped, when necessary. This type of gate was called cataracta, because of the force and noise with which it fell. It was, as said, used in the fortification of cities, and corresponds to the more recent porticullis, which was a grating of iron or wooden bars or slats, suspended in the gateway of a fortified place and lowered to block passage. The cataracta was believed to have been known in David’s time. During his time the “King of glory” was represented by the ark being brought in a triumphal procession to the sanctuary.
The fivefold use of “King of glory” in our text-verse passage, and this King’s identification as the “Lord of hosts,” leads many commentators to believe that this passage is messianic (compare Joshua 5:14–6:2). As such, these verses speak prophetically of the ascension of Christ after His victory over sin and death and of His coming reign as King over all the earth.
Freeman, J. M., & Chadwick, H. J. (1998). Manners & customs of the Bible (pp. 314–315). North Brunswick, NJ: Bridge-Logos Publishers.
Notes for 24:7
11 tn Heb “lift up your heads.” The gates of the Lord’s dwelling place are here personified. The idiom “lift up the head” often means “be confident, bold” (see Judg 8:28; Job 10:15; Ps 83:2; Zech 1:21).
12 tn Heb “lift yourselves up.”
13 tn Or “king of glory.”
14 tn Following the imperatives of the preceding lines, the prefixed verbal form with vav (ו) conjunctive indicates purpose or result.
Notes for 24:8
15 sn Who is this majestic king? Perhaps the personified gates/doors ask this question, in response to the command given in v. 7.
Biblical Studies Press. (2006). The NET Bible First Edition Notes (Ps 24:7–8). Biblical Studies Press.
11 tn Heb “lift up your heads.” The gates of the Lord’s dwelling place are here personified. The idiom “lift up the head” often means “be confident, bold” (see Judg 8:28; Job 10:15; Ps 83:2; Zech 1:21).
12 tn Heb “lift yourselves up.”
13 tn Or “king of glory.”
14 tn Following the imperatives of the preceding lines, the prefixed verbal form with vav (ו) conjunctive indicates purpose or result.
Notes for 24:8
15 sn Who is this majestic king? Perhaps the personified gates/doors ask this question, in response to the command given in v. 7.
Biblical Studies Press. (2006). The NET Bible First Edition Notes (Ps 24:7–8). Biblical Studies Press.
Passage Guide | Psalm 24:7–8 › Cross References
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| The Lexham English Bible | |
| Exodus 15:3 | Yahweh is a man of war; Yahweh is his name. |
| Exodus 15:6 | Yahweh, your right hand is glorious in power; Yahweh, your right hand destroyed the enemy. |
| Deuteronomy 4:34 | Or has a god ever attempted to go to take for himself a nation from the midst of a nation, using trials and signs and wonders and war, with an outstretched arm and with great and awesome deeds, like all that Yahweh your God did for you in Egypt before your eyes? |
| 1 Chronicles 29:11 | To you, O Yahweh, is the greatness and the power and the splendor and the glory and the strength, for everything in the heavens and in the earth. Yours, O Yahweh, is the kingdom and exaltation over all as head! |
| Psalm 29:2–3 | 2 Ascribe to Yahweh the glory due his name. Worship Yahweh in holy array. 3 The voice of Yahweh is over the waters; the God of glory thunders. Yahweh is over many waters. |
| Psalm 29:9 | The voice of Yahweh causes deer to give birth and strips the forests bare. And at his temple all in it say, “Glory!” |
| Psalm 44:4 | You are my king, O God. Command victories for Jacob. |
| Psalm 74:12 | But God has been my king from long ago, working salvation in the midst of the earth. |
| Psalm 76:3–6 | 3 There he broke the flames of the bow, the shield and sword and battle. Selah 4 Radiant you are, majestic, from the mountains of prey. 5 The stouthearted are plundered; they sleep their sleep, and all the able men cannot use their hands. 6 At your rebuke, O God of Jacob, both rider and horse slumber. |
| Psalm 89:13 | You have a mighty arm; Your hand is strong; your right hand reaches high. |
| Psalm 96:7 | Ascribe to Yahweh, you families of the peoples, ascribe to Yahweh glory and strength. |
| Psalm 97:6 | The heavens declare his righteousness, and all the peoples see his glory. |
| Psalm 118:19–20 | 19 Open to me the gates of righteousness, that I may enter through them and give thanks to Yah. 20 This is the gate of Yahweh, through which the righteous will enter. |
| Isaiah 26:2 | Open the gates so that the righteous nation who keeps faithfulness may enter! |
| Isaiah 60:11 | And your gates shall continually be open, day and night they shall not be shut, to bring you the wealth of nations, and their kings shall be led. |
| Isaiah 60:18 | Violence shall no longer be heard in your land; devastation or destruction on your borders. And you shall call your walls Salvation, and your gates, Praise. |
| Isaiah 62:10 | Pass through, pass through the gates! Make the way clear for the people! Pile up, pile up the highway; clear it of stones! Lift up an ensign over the peoples! |
| Jeremiah 50:34 | Their redeemer is strong, his name is Yahweh of hosts. Surely he will plead their case, in order to make peace for the earth, but to cause unrest to the inhabitants of Babylon. |
| Haggai 2:7 | I will shake all the nations so that the treasure of all the nations will come, and I will fill this house with glory,’ says Yahweh of hosts. |
| Zechariah 9:9 | Rejoice greatly, O daughter of Zion! Shout aloud, O daughter of Jerusalem! Look! Your king comes to you; he is righteous and victorious, humble and riding on a donkey, and on a male donkey, the foal of a female donkey! |
| Malachi 3:1 | “Look! I am going to send my messenger, and he will prepare the way before me. And the Lord whom you are seeking will come suddenly to his temple, and the messenger of the covenant, in whom you are taking pleasure—look!—he is about to come,” says Yahweh of hosts. |
| Matthew 21:5 | “Say to the daughter of Zion, ‘Behold, your king is coming to you, humble and mounted on a donkey, and on a colt, the foal of a pack animal.’ ” |
| Acts 7:2 | So he said, “Men—brothers and fathers—listen: The God of glory appeared to our father Abraham while he was in Mesopotamia, before he settled in Haran, |
| 1 Corinthians 2:8 | which none of the rulers of this age knew. For if they had known it, they would not have crucified the Lord of glory. |
| Ephesians 6:10 | Finally, become strong in the Lord and in the might of his strength. |
| Revelation 19:13–16 | 13 And he was dressed in an outer garment dipped in blood, and his name is called the Word of God. 14 And the armies that are in heaven, dressed in clean, white fine linen, were following him on white horses. 15 And out of his mouth came a sharp sword, so that with it he could strike the nations. And he will shepherd them with an iron rod, and he stomps the winepress of the wine of the furious wrath of God, the All-Powerful. 16 And he has a name written on his outer garment and on his thigh: “King of kings and Lord of lords.” |
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