Psalms 24
24
The King of Glory
David’s poetic praise to God # 24 The Septuagint adds “for the Sabbath.” Ps. 24 celebrates God as the Warrior-King, ruling over a kingdom of purity and holiness. Pss. 22–24 form a trilogy. Ps. 22 speaks of the Savior’s cross, Ps. 23 speaks of the Shepherd’s staff, and Ps. 24 speaks of the Sovereign King. We see three viewpoints of Jesus’ love for us: Ps. 22—the Good Shepherd (John 10:11), Ps. 23—the Great Shepherd (Heb. 13:20), and Ps. 24—the Chief Shepherd (1 Peter 5:4).
Creation’s King
1Yahweh claims the world as his.
Everything and everyone belong to him!
2He’s the one who pushed back oceans # 24:2 Or “who established it upon the ocean currents.”
to let the dry ground appear,
planting firm foundations for the earth.
Who Comes before the King?
3Who, then, is allowed to ascend the mountain of Yahweh?
And who has the privilege of entering into God’s Holy Place?
4Those who are clean—whose works and ways are pure,
whose hearts are true and sealed by the truth,
those who never deceive, whose words are sure.
5They will receive Yahweh’s blessing
and righteousness given by the Savior-God.
6They will stand before God,
for they seek the pleasure of God’s face, # 24:6 The Hebrew is plural (“faces”). the God of Jacob.
Pause in his presence
The King is Coming!
7So wake up, you living gateways!
Lift up your heads, you doorways of eternity! # 24:7 God’s people are identified as living gates and doorways. When God opens the doors of eternity within us, no one is able to shut them. To “lift up” our heads is a figure of speech for a bold confidence that brings rejoicing and hope.
Welcome the King of Glory,
for he is about to come through you.
8You ask, “Who is this King of Glory?”
Yahweh, armed and ready for battle,
Yahweh, invincible in every way!
9So wake up, you living gateways, and rejoice!
Fling wide, you eternal doors!
Here he comes; the King of Glory is ready to come in.
10You ask, “Who is this King of Glory?”
He is Yahweh, armed and ready for battle,
the Mighty One, the invincible commander of heaven’s hosts! # 24:10 Or “Yahweh Tseva’ot.” The word tseva’ot is the plural of the word tsava, a feminine noun meaning “force.” When these two Hebrew nouns are placed together, they would be translated as “Yahweh of the forces.”
Yes, he is the King of Glory!
Pause in his presence
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Psalms 24: TPT
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Learn More About The Passion TranslationPsalms 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)
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