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Selected Verse: Psalms 24:7 - Strong Concordance

Verse	Translation	Text
Ps 24:7	Strong Concordance	Lift up [05375] your heads [07218], O ye gates [08179]; and be ye lift up [05375], ye everlasting [05769] doors [06607]; and the King [04428] of glory [03519] shall come in [0935].
	King James	Lift up your heads, O ye gates; and be ye lift up, ye everlasting doors; and the King of glory shall come in.

Summary Of Commentaries Associated With The Selected Verse

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A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]
The entrance of the ark, with the attending procession, into the holy sanctuary is pictured to us. The repetition of the terms gives emphasis.

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]

The entrance of the ark, with the attending procession, into the holy sanctuary is pictured to us. The repetition of the terms gives emphasis.

Notes on the Bible, by Albert Barnes, [1834]
Lift up your heads, O ye gates - Either the gates of the city, or of the house erected for the worship of God; most probably, as has been remarked, the former. This may be supposed to have been uttered as the procession approached the city where the ark was to abide, as a summons to admit the King of glory to a permanent residence there. It would seem not improbable that the gates of the city were originally made in the form of a portcullis, as the gates of the old castles in the feudal ages were, not to "open," but to be "lifted up" by weights and pullies. In some of the old ruins of castles in Palestine there are still to be seen deep grooves in the "posts" of the gateway, showing that the door did not open and shut, but that it was drawn up or let down. (The Land and the Book, vol. i. p. 376. One such I saw at Carisbrooke Castle on the Isle of Wight; and they were common in the castles erected in the Middle Ages.) There were some advantages in this, as they could be suddenly "let down" on an enemy about to enter, when it would be difficult to close them if they were made to open as doors and gates are commonly made. Thus understood, the "heads" of the gates would be the top, perhaps ornamented in some such way as to suggest the idea of a "head," and the command was that these should be elevated to admit the ark of God to pass. And be ye lift up, ye everlasting doors - The doors of a city or sanctuary that was now to be the permanent place of the worship of God. The ark was to be fixed and settled there. It was no longer to be moved from place to place. It had found a final home. The idea in the word "everlasting" is that of permanence. The place where the ark was to abide was to be the enduring place of worship; or was to endure as long as the worship of God in that form should continue. There is no evidence that the author of the psalm supposed that those doors would be literally eternal, but the language is such as we use when we say of anything that it is permanent and abiding. And the King of glory shall come in - The glorious King. The allusion is to God as a King. On the cover of the ark, or the mercy-seat, the symbol of the divine presence - the Shekinah - rested; and hence, it was natural to say that God would enter through those gates. In other words, the cover of the ark was regarded as his abode - His seat - His throne; and, as thus occupying the mercy-seat, He was about to enter the place of His permanent abode. Compare Exo 25:17, Exo 25:20, Exo 25:22.

Notes on the Bible, by Albert Barnes, [1834]

Lift up your heads, O ye gates - Either the gates of the city, or of the house erected for the worship of God; most probably, as has been remarked, the former. This may be supposed to have been uttered as the procession approached the city where the ark was to abide, as a summons to admit the King of glory to a permanent residence there. It would seem not improbable that the gates of the city were originally made in the form of a portcullis, as the gates of the old castles in the feudal ages were, not to "open," but to be "lifted up" by weights and pullies. In some of the old ruins of castles in Palestine there are still to be seen deep grooves in the "posts" of the gateway, showing that the door did not open and shut, but that it was drawn up or let down. (The Land and the Book, vol. i. p. 376. One such I saw at Carisbrooke Castle on the Isle of Wight; and they were common in the castles erected in the Middle Ages.) There were some advantages in this, as they could be suddenly "let down" on an enemy about to enter, when it would be difficult to close them if they were made to open as doors and gates are commonly made. Thus understood, the "heads" of the gates would be the top, perhaps ornamented in some such way as to suggest the idea of a "head," and the command was that these should be elevated to admit the ark of God to pass.

And be ye lift up, ye everlasting doors - The doors of a city or sanctuary that was now to be the permanent place of the worship of God. The ark was to be fixed and settled there. It was no longer to be moved from place to place. It had found a final home. The idea in the word "everlasting" is that of permanence. The place where the ark was to abide was to be the enduring place of worship; or was to endure as long as the worship of God in that form should continue. There is no evidence that the author of the psalm supposed that those doors would be literally eternal, but the language is such as we use when we say of anything that it is permanent and abiding.

And the King of glory shall come in - The glorious King. The allusion is to God as a King. On the cover of the ark, or the mercy-seat, the symbol of the divine presence - the Shekinah - rested; and hence, it was natural to say that God would enter through those gates. In other words, the cover of the ark was regarded as his abode - His seat - His throne; and, as thus occupying the mercy-seat, He was about to enter the place of His permanent abode. Compare Exo 25:17, Exo 25:20, Exo 25:22.

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]
The festal procession has now arrived above at the gates of the citadel of Zion. These are called פּתחי עולם, doors of eternity (not "of the world" as Luther renders it contrary to the Old Testament usage of the language) either as doors which pious faith hopes will last for ever, as Hupfeld and Hitzig explain it, understanding them, in opposition to the inscription of the Psalm, to be the gates of Solomon's Temple; or, what seems to us much more appropriate in the mouth of those who are now standing before the gates, as the portals dating back into the hoary ages of the past (עולם as e.g., in Gen 49:26; Isa 58:12), the time of the Jebusites, and even of Melchizedek, though which the King of Glory, whose whole being and acts is glory, is now about to enter. It is the gates of the citadel of Zion, to which the cry is addressed, to expand themselves in a manner worthy of the Lord who is about to enter, for whom they are too low and too strait. Rejoicing at the great honour, thus conferred upon them, they are to raise their heads (Job 10:15; Zac 2:4), i.e., lift up their portals (lintels); the doors of antiquity are to open high and wide. (Note: On the Munach instead of Metheg in והנּשׂיאוּ, vid., Baer's Accentsystem vii. 2.) Then the question echoes back to the festal procession from Zion's gates which are wont only to admit mighty lords: who, then (זה giving vividness to the question, Ges. 122, 2), is this King of Glory; and they describe Him more minutely: it is the Hero-god, by whom Israel has wrested this Zion from the Jebusites with the sword, and by whom he has always been victorious in time past. The adjectival climactic form עזּוּז (like למּוּד, with ı̆ instead of the ă in חנּוּן, קשּׁוּב) is only found in one other passage, viz., Isa 43:17. גּבּור מלחמה refers back to Exo 15:3. Thus then shall the gates raise their heads and the ancient doors lift themselves, i.e., open high and wide; and this is expressed here by Kal instead of Niph. (נשׂא to lift one's self up, rise, as in Nah 1:5; Hos 13:1; Hab 1:3), according to the well-known order in which recurring verses and refrain-like repetitions move gently onwards. The gates of Zion ask once more, yet now no longer hesitatingly, but in order to hear more in praise of the great King. It is now the enquiry seeking fuller information; and the heaping up of the pronouns (as in Jer 30:21, cf. Psa 46:7; Est 7:5) expresses its urgency (quis tandem, ecquisnam). The answer runs, "Jahve Tsebaoth, He is the King of Glory (now making His entry)." צבאות ה is the proper name of Jahve as King, which had become His customary name in the time of the kings of Israel. צבאות is a genitive governed by ה and, while it is otherwise found only in reference to human hosts, in this combination it gains, of itself, the reference to the angels and the stars, which are called צבאיו in Psa 103:21; Psa 148:2 : Jahve's hosts consisting of celestial heroes, Joe 2:11, and of stars standing on the plain of the havens as it were in battle array, Isa 40:26 -a reference for which experiences and utterances like those recorded in Gen 32:2., Deu 33:2; Jdg 5:20, have prepared the way. It is, therefore, the Ruler commanding innumerable and invincible super-terrestrial powers, who desires admission. The gates are silent and open wide; and Jahve, sitting enthroned above the Cherubim of the sacred Ark, enters into Zion.

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]

The festal procession has now arrived above at the gates of the citadel of Zion. These are called פּתחי עולם, doors of eternity (not "of the world" as Luther renders it contrary to the Old Testament usage of the language) either as doors which pious faith hopes will last for ever, as Hupfeld and Hitzig explain it, understanding them, in opposition to the inscription of the Psalm, to be the gates of Solomon's Temple; or, what seems to us much more appropriate in the mouth of those who are now standing before the gates, as the portals dating back into the hoary ages of the past (עולם as e.g., in Gen 49:26; Isa 58:12), the time of the Jebusites, and even of Melchizedek, though which the King of Glory, whose whole being and acts is glory, is now about to enter. It is the gates of the citadel of Zion, to which the cry is addressed, to expand themselves in a manner worthy of the Lord who is about to enter, for whom they are too low and too strait. Rejoicing at the great honour, thus conferred upon them, they are to raise their heads (Job 10:15; Zac 2:4), i.e., lift up their portals (lintels); the doors of antiquity are to open high and wide.

(Note: On the Munach instead of Metheg in והנּשׂיאוּ, vid., Baer's Accentsystem vii. 2.)

Then the question echoes back to the festal procession from Zion's gates which are wont only to admit mighty lords: who, then (זה giving vividness to the question, Ges. 122, 2), is this King of Glory; and they describe Him more minutely: it is the Hero-god, by whom Israel has wrested this Zion from the Jebusites with the sword, and by whom he has always been victorious in time past. The adjectival climactic form עזּוּז (like למּוּד, with ı̆ instead of the ă in חנּוּן, קשּׁוּב) is only found in one other passage, viz., Isa 43:17. גּבּור מלחמה refers back to Exo 15:3. Thus then shall the gates raise their heads and the ancient doors lift themselves, i.e., open high and wide; and this is expressed here by Kal instead of Niph. (נשׂא to lift one's self up, rise, as in Nah 1:5; Hos 13:1; Hab 1:3), according to the well-known order in which recurring verses and refrain-like repetitions move gently onwards. The gates of Zion ask once more, yet now no longer hesitatingly, but in order to hear more in praise of the great King. It is now the enquiry seeking fuller information; and the heaping up of the pronouns (as in Jer 30:21, cf. Psa 46:7; Est 7:5) expresses its urgency (quis tandem, ecquisnam). The answer runs, "Jahve Tsebaoth, He is the King of Glory (now making His entry)." צבאות ה is the proper name of Jahve as King, which had become His customary name in the time of the kings of Israel. צבאות is a genitive governed by ה and, while it is otherwise found only in reference to human hosts, in this combination it gains, of itself, the reference to the angels and the stars, which are called צבאיו in Psa 103:21; Psa 148:2 : Jahve's hosts consisting of celestial heroes, Joe 2:11, and of stars standing on the plain of the havens as it were in battle array, Isa 40:26 -a reference for which experiences and utterances like those recorded in Gen 32:2., Deu 33:2; Jdg 5:20, have prepared the way. It is, therefore, the Ruler commanding innumerable and invincible super-terrestrial powers, who desires admission. The gates are silent and open wide; and Jahve, sitting enthroned above the Cherubim of the sacred Ark, enters into Zion.

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]
Lift up - He speaks here of the gates and doors of the temple, which by faith and the spirit of prophecy, he beheld as already built, whose doors he calls Everlasting, not so much because they were made of strong and durable materials, as in opposition to those of the tabernacle, which were removed from place to place. These gates he bids lift up their heads, or tops, by allusion to those gates which have a portcullis, which may be let down or taken up. And as the temple was a type of Christ, and of his church, and of heaven itself; so this place may also contain a representation, either of Christ's entrance into his church, or into the hearts of his faithful people, who are here commanded to set open their hearts and souls for his reception: or of his ascension into heaven, where the saints or angels are poetically introduced as preparing the way, and opening the heavenly gates to receive their Lord and king, returning to his royal habitation with triumph and glory. The king - The Messiah, the king of Israel, and of his church, called the King, or Lord of glory, Co1 2:8; Jam 2:1, both for that glory which is inherent in him, and that which is purchased by him for his members.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
Lift up your heads, O ye gates - The address of those who preceded the ark, the gates being addressed instead of the keepers of the gates. Allusion is here made to the triumphal entry of a victorious general into the imperial city. In the hymn of Callimachus to Apollo, there are two lines very much like those in the text; they convey the very same sentiments. The poet represents the god coming into his temple, and calls upon the priests to open the doors, etc. Αυτοι νυν κατοχηες ανακλινεσθε πυλαως, Αυται δε κληιδες· ὁ γαρ Θεος ουκ ετι μακραν; "Fall back, ye bolts; ye pond'rous doors, give way For not far distant is the god of day." Callim. Hymn in Apol., ver. 6, 7. The whole of this hymn contains excellent sentiments even on the subject of the Psalms. Everlasting doors - There seems to be a reference here to something like our portcullis, which hangs by pullies above the gate, and can be let down at any time so as to prevent the gate from being forced. In the case to which the psalmist refers, the portcullis is let down, and the persons preceding the ark order it to be raised. When it is lifted up, and appears above the head or top of the gate, then the folding doors are addressed: "Be ye lift up, ye everlasting doors;" let there be no obstruction; and the mighty Conqueror, the King of glory, whose presence is with the ark, and in which the symbol of his glory appears, shall enter. Make due preparations to admit so august and glorious a Personage.

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²² And there I will meet [03259] with thee, and I will commune [01696] with thee from above the mercy seat [03727], from between [0996] the two [08147] cherubims [03742] which are upon [05921] the ark [0727] of the testimony [05715], of all things which I will give thee in commandment [06680] unto the children [01121] of Israel [03478].

²⁰ And the cherubims [03742] shall stretch [06566] forth their wings [03671] on high [04605], covering [05526] the mercy seat [03727] with their wings [03671], and their faces [06440] shall look one [0376] to another [0251]; toward the mercy seat [03727] shall the faces [06440] of the cherubims [03742] be.

¹⁷ And thou shalt make [06213] a mercy seat [03727] of pure [02889] gold [02091]: two cubits [0520] and a half [02677] shall be the length [0753] thereof, and a cubit [0520] and a half [02677] the breadth [07341] thereof.

²⁰ They fought [03898] from heaven [08064]; the stars [03556] in their courses [04546] fought [03898] against Sisera [05516].

² And he said [0559], The LORD [03068] came [0935] from Sinai [05514], and rose up [02224] from Seir [08165] unto them; he shined forth [03313] from mount [02022] Paran [06290], and he came [0857] with ten thousands [07233] of saints [06944]: from his right hand [03225] went a fiery [0799] [0784] law [01881] for them.

² And when Jacob [03290] saw them [07200], he said [0559], This is God's [0430] host [04264]: and he called [07121] the name [08034] of that place [04725] Mahanaim [04266].

²⁶ Lift up [05375] your eyes [05869] on high [04791], and behold [07200] who hath created [01254] these things, that bringeth out [03318] their host [06635] by number [04557]: he calleth [07121] them all by names [08034] by the greatness [07230] of his might [0202], for that he is strong [0533] in power [03581]; not one [0376] faileth [05737].

¹¹ And the LORD [03068] shall utter [05414] his voice [06963] before [06440] his army [02428]: for his camp [04264] is very [03966] great [07227]: for he is strong [06099] that executeth [06213] his word [01697]: for the day [03117] of the LORD [03068] is great [01419] and very [03966] terrible [03372]; and who can abide [03557] it?

² Praise [01984] ye him, all his angels [04397]: praise [01984] ye him, all his hosts [06635].

²¹ Bless [01288] ye the LORD [03068], all ye his hosts [06635]; ye ministers [08334] of his, that do [06213] his pleasure [07522].

⁵ Then the king [04428] Ahasuerus [0325] answered [0559] and said [0559] unto Esther [0635] the queen [04436], Who is he, and where is he, that durst presume [04390] in his heart [03820] to do [06213] so?

⁷ The LORD [03068] of hosts [06635] is with us; the God [0430] of Jacob [03290] is our refuge [04869]. Selah [05542].

²¹ And their nobles [0117] shall be of themselves, and their governor [04910] shall proceed [03318] from the midst [07130] of them; and I will cause him to draw near [07126], and he shall approach [05066] unto me: for who is this that engaged [06148] his heart [03820] to approach [05066] unto me? saith [05002] the LORD [03068].

³ Why dost thou shew [07200] me iniquity [0205], and cause me to behold [05027] grievance [05999]? for spoiling [07701] and violence [02555] are before me: and there are that raise up [05375] strife [07379] and contention [04066].

¹ When Ephraim [0669] spake [01696] trembling [07578], he exalted [05375] himself in Israel [03478]; but when he offended [0816] in Baal [01168], he died [04191].

⁵ The mountains [02022] quake [07493] at him, and the hills [01389] melt [04127], and the earth [0776] is burned [05375] at his presence [06440], yea, the world [08398], and all that dwell [03427] therein.

³ The LORD [03068] is a man [0376] of war [04421]: the LORD [03068] is his name [08034].

¹⁷ Which bringeth forth [03318] the chariot [07393] and horse [05483], the army [02428] and the power [05808]; they shall lie down [07901] together [03162], they shall not rise [06965]: they are extinct [01846], they are quenched [03518] as tow [06594].

⁴ And said [0559] unto him, Run [07323], speak [01696] to this [01975] young man [05288], saying [0559], Jerusalem [03389] shall be inhabited [03427] as towns without walls [06519] for the multitude [07230] of men [0120] and cattle [0929] therein [08432]:

¹⁵ If I be wicked [07561], woe [0480] unto me; and if I be righteous [06663], yet will I not lift up [05375] my head [07218]. I am full [07649] of confusion [07036]; therefore see [07202] [07200] thou mine affliction [06040];

¹² And they that shall be of thee shall build [01129] the old [05769] waste places [02723]: thou shalt raise up [06965] the foundations [04146] of many [01755] generations [01755]; and thou shalt be called [07121], The repairer [01443] of the breach [06556], The restorer [07725] of paths [05410] to dwell in [03427].

²⁶ The blessings [01293] of thy father [01] have prevailed [01396] above the blessings [01293] of my progenitors [02029] unto the utmost bound [08379] of the everlasting [05769] hills [01389]: they shall be on the head [07218] of Joseph [03130], and on the crown of the head [06936] of him that was separate [05139] from his brethren [0251].

¹ My [3450] brethren [80], have [2192] not [3361] the faith [4102] of our [2257] Lord [2962] Jesus [2424] Christ [5547], the Lord of glory [1391], with [1722] respect of persons [4382].

⁸ Which [3739] none [3762] of the princes [758] of this [5127] world [165] knew [1097]: for [1487] [1063] had they known [1097] it, they [302] would [4717] not [3756] have crucified [4717] the Lord [2962] of glory [1391].