Psalms 24
24
PSALM 24
Common Meter: 8,6,8,6
1The earth belongs unto the Lord,
and all that it contains;
The world that is inhabited,
and all that there remains.
2For the foundations thereof
he on the seas did lay,
And he hath it established
upon the floods to stay.
3Who is the man that shall ascend
into the hill of God?
Or who within his holy place
shall have a firm abode?
4Whose hands are clean, whose heart is pure,
and unto vanity
Who hath not lifted up his soul,
nor sworn deceitfully.
5He from th' Eternal shall receive
the blessing him upon,
And righteousness, ev'n from the God
of his salvation.
6This is the generation
that after him enquire,
O Jacob, who do seek thy face
with their whole heart's desire.
7Ye gates, lift up your heads on high;
ye doors that last for aye,
Be lifted up, that so the King
of glory enter may.
8But who of glory is the King?
The mighty Lord is this;
Ev'n that same Lord, that great in might
and strong in battle is.
9Ye gates, lift up your heads; ye doors,
doors that do last for aye,
Be lifted up, that so the King
of glory enter may.
10But who is he that is the King
of glory? who is this?
The Lord of hosts, and none but he,
the King of glory is.
Currently Selected:
Psalms 24: MP1650
Highlight
Share
Copy
Want to have your highlights saved across all your devices? Sign up or sign in
maintained by the British and Foreign Bible Society
Psalms 24
24
Psalm 24#sn Psalm 24. The psalmist affirms the universal kingship of the sovereign creator, reminds his people that only the morally pure are qualified to worship him, and celebrates his splendor as a mighty warrior king.
A psalm of David.
1 The Lord owns the earth and all it contains,
the world and all who live in it.
2 For he set its foundation upon the seas,
and established#tn The prefixed verbal form is understood as a preterite, referring to the creation of the world. it upon the ocean currents.#sn He…established it upon the ocean currents. The description reflects ancient Israelite prescientific cosmology, which is based on outward appearances. The language also suggests that God’s creative work involved the subjugation of chaos, symbolized by the sea.
3 Who is allowed to ascend#tn The imperfects in v. 3 are modal, expressing potential or permission. the mountain of the Lord?#sn In this context the Lord’s mountain probably refers to Zion/Jerusalem (see Isa 2:2-3).
Who may go up to his holy dwelling place?
4 The one whose deeds are blameless
and whose motives are pure,#tn Heb “the innocent of hands and the pure of heart.” The “hands” allude to one’s actions, the “heart” to one’s thought life and motives.
who does not lie,#tn Heb “who does not lift up for emptiness my life.” The first person pronoun on נַפְשִׁי (nafshiy, “my life”) makes little sense here; many medieval Hebrew mss support the ancient versions in reading a third person pronoun “his.” The idiom “lift the life” here means to “long for” or “desire strongly.” In this context (note the reference to an oath in the following line) “emptiness” probably refers to speech (see Ps 12:2).
or make promises with no intention of keeping them.#tn Heb “and does not swear an oath deceitfully.”
5 Such godly people are rewarded by the Lord,#tn Heb “he (the righteous individual described in v. 4) lifts up a blessing from the Lord.” The singular subject is representative here, as v. 6 makes clear. The referent (godly people like the individual in v. 4) has been specified in the translation for clarity. The imperfect verbal form is generalizing; such people are typically rewarded for their deeds.
and vindicated by the God who delivers them.#tn “and vindication from the God of his deliverance.”
6 Such purity characterizes the people who seek his favor,
Jacob’s descendants, who pray to him.#tn Heb “this [is the] generation of the ones seeking him, the ones seeking your face, Jacob.” To “seek the Lord’s face” means to seek his favor through prayer (see 2 Sam 21:1; Pss 27:8; 105:4).sn This verse presents a somewhat idealized view of Jacob’s descendants as devoted worshipers of the Lord. (Selah)
7 Look up,#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). you gates!
Rise up,#tn Heb “lift yourselves up.” you eternal doors!
Then the majestic king#tn Or “king of glory.” will enter!#tn Following the imperatives of the preceding lines, the prefixed verbal form with vav (ו) conjunctive indicates purpose or result.
8 Who is this majestic king?#sn Who is this majestic king? Perhaps the personified gates/doors ask this question, in response to the command given in v. 7.
The Lord who is strong and mighty!
The Lord who is mighty in battle!
9 Look up, you gates!
Rise up, you eternal doors!
Then the majestic king will enter!
10 Who is this majestic king?
The Lord who commands armies!#tn Traditionally, “the Lord of hosts,” a title which here pictures the Lord as a mighty warrior-king who leads armies into battle.
He is the majestic king! (Selah)
Currently Selected:
:
Highlight
Share
Copy
Want to have your highlights saved across all your devices? Sign up or sign in
1996 - 2007 by Biblical Studies Press, LLC