Psalms 24:9
in Psalms 24Lift up your heads, O gates! Be lifted up, O ancient doors, that the King of Glory may enter!
BSB
The same verse in ASV and KJV ▾
ASV
Lift up your heads, O ye gates; Yea, lift them up, ye everlasting doors: And the King of glory will come in.
KJV
Lift up your heads, O ye gates; even lift them up, ye everlasting doors; and the King of glory shall come in.
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This verse in Psalms 24
Commentary
14 notes on this verseBut after he had destroyed his enemies through his passion, the Lord, who is mighty in battle and strong, … goes, bearing victory and trophies, with the body that arose from the dead.… Certain powers say, "Who is this that is coming from Edom, with scarlet garments from Bosra, so beautiful?" And those escorting him say to those stationed at the gates of heaven, "Lift up your gates, and the King of glory will come in."
This site's exposition
Lift up your heads, O gates
on Psalms 24:9-10
Verse 9 repeats the call to the gates and the ancient doors word for word, and the answer changes. The title is now the LORD of Hosts, the name that carries the armies of heaven. The psalm ends with He is the King of Glory.
The record, by era
The Church Fathers1 voice
"Take away your gates, you princes." Let us go hence straightway into heaven. Again, let the Prophet's trumpet cry aloud, "Take away too, you princes of the air, the gates, which you have in the minds of men who 'worship the host of heaven.'" [2 Kings 17:16] "And be lifted up, you everlasting gates." And be lifted up, you doors of everlasting righteousness, of love, and chastity, through which the soul loves the One True God, and goes not a-whoring with the many that are called gods. "And the King of glory shall come in" [Psalm 24:9]. "And the King of glory shall come in," that He may at the right hand of the Father intercede for us.
The Medieval Church2 voices
A commentator
BonaventureCollations on the Hexaemeron, Collation 3 · Written in the 13th century.
proposed
He overcame the world, despoiled Hades, and restored Paradise. Hence in the Psalm: "Lift up, O gates, your lintels; reach up, you ancient portals, that the King of Glory may come in! Who is this King of glory? The Lord, strong and mighty." We want …
"Lift up." This is the third part of the Psalm: in which he foretells how it was to come about that God would be worshipped in the whole world, as the literal sense explains. God is said to dwell in man through faith: Eph. 3: …
The Puritans and the Awakening2 voices
Lift up - The same verse is repeated again, to awaken the dulness of mankind, who are so hardly brought to a serious preparation for such solemnities; and to signify the great importance of the matter, contained under these expressions.
It is supposed that the psalm was penned upon occasion of David's bringing up the ark to the place prepared for it, and that the intention of it was to lead the people above the pomp of external ceremonies to a holy life and faith in Christ, of whom the ark was a type.
7 more voices on this verse
The Puritans and the Awakening2 voices
This is the gospel call and demand, that we let Jesus Christ, the King of glory, come into our souls, and welcome him with hosannas, Blessed is he that cometh. That we may do this aright we are concerned to ask, Who is this King of glory? --to acquaint ourselves with him, whom we are to believe in, and to love above all.
Lift up your heads, O ye gates even lift them up, ye everlasting doors; and the King of glory shall come in. See Gill on Psa 24:
The Nineteenth Century5 voices
"Lift up your heads, O ye gates; even lift them up, ye everlasting doors; and the King of glory shall come in." The words are repeated with a pleasing variation. There are times of deep earnest feeling when repetitions are not vain but full of force. Doors were often taken from their hinges when Easterns would show welcome to a guest, and some doors were drawn up and down like a portcullis, and may possibly have protruded from the top; thus literally lifting up their heads.
"Lift up your heads, O ye gates; even lift them up, ye everlasting doors; and the King of glory shall come in." The words are repeated with a pleasing variation. There are times of deep earnest feeling when repetitions are not vain but full of force. Doors were often taken from their hinges when Easterns would show welcome to a guest, and some doors were drawn up and down like a portcullis, and may possibly have protruded from the top; thus literally lifting up their heads. The picture is highly poetical, and shows how wide heaven's gate is set by the ascension of our Lord. Blessed be God, the gates have never been shut since. The opened gates of heaven invite the weakest believer to enter. Dear reader, it is possible that you are saying, "I shall never enter into the heaven of God, for I have neither clean hands nor a pure heart." Look then to Christ, who has already climbed the holy hill. He has entered as the forerunner of those who trust him. Follow in his footsteps, and repose upon his merit. He rides triumphantly into heaven, and you shall ride there too if you trust him. "But how can I get the character described?" say you. The Spirit of God will give you that. He will create in you a new heart and a right spirit. Faith in Jesus is the work of the Holy Spirit, and has all virtues wrapped up in it. Faith stands by the fountain filled with blood, and as she washes therein, clean hands and a pure heart, a holy soul and a truthful tongue are given to her.
ON Monday evening we expounded this Psalm. We then enlarged upon the glorious ascension of our Lord Jesus Christ and His triumphal entrance within the pearly gates of the New Jerusalem, to which we believe this verse is to be referred. Having on that occasion endeavored to set forth the literal and proper meaning of the words, amplifying them at some length, we trust we may be permitted to use them tonight rather by way of accommodation while we speak on quite another subject, and give a different turn to the flow of our thoughts.
ON Monday evening we expounded this Psalm. We then enlarged upon the glorious ascension of our Lord Jesus Christ and His triumphal entrance within the pearly gates of the New Jerusalem, to which we believe this verse is to be referred. Having on that occasion endeavored to set forth the literal and proper meaning of the words, amplifying them at some length, we trust we may be permitted to use them tonight rather by way of accommodation while we speak on quite another subject, and give a different turn to the flow of our thoughts. Not that we wish to supersede the natural sense of the prophetic song, although we think that without violence, and even with profit, we may borrow a sentence from it to point a moral of practical godliness. It is worthy of observation that the Scotch commentator, Dixon, gives what I am about to suggest to you as the true meaning of the text, as also do some one or two other authors, to say nothing of our hymn writers who claim poetical license for the boldness of their paraphrases. I should myself very strongly object to tamper with the literal sense. The allusion of the Psalmist, no doubt, is primarily to the ascension of the Ark of the Covenant into Mount Zion, where it was permanently to be lodged, and that historical fact was a type of the ascension of Christ into the Jerusalem which is above, where He sits as the Representative of His people. Let the meaning be fully understood and admitted, then we shall feel at liberty to use the words we here find for certain practical purposes. Give ear then, dear Friends, to the doctrine which I am anxious to set before you. The Lord Jesus Christ, in order to our salvation, must not only enter into Heaven but He must enter into our hearts. He must not only sprinkle the blood within the veil, but He must sprinkle the blood within our conscience.
A commentator
Albert Barnes1798–1870
Notes, Explanatory and Practical, on the Old and New Testaments (1832-1869)
proposed
Lift up your heads ... - The repetition here is designed to give force and emphasis to what is uttered. The response in Psa 24:5 is slightly varied from the response in Psa 24:8; but the same general sentiment is expressed. The design is to announce in a solemn manner that the symbol of the divine presence and majesty was about to be introduced into the place of its permanent abode, and that this was an event worthy to be celebrated; that even the gates of the city should voluntarily open themselves to admit the great and glorious King who was to reign there forever.
How the passage was read
What the Jewish commentators add
On the verses either side of this one
Who is the King of Glory? – And in this verse he does notmention mighty in battle, and the reason is, according to our interpretation, because after the ark had once rested in the House of Eternity, it should not go out again to battle; therefore the reply is according to the change of meaning.
1 more on this passage, in their own words ▾
Who is he, that Honored King? Adonai Tsevaot is the Honored King eternally.
This section is reception history: how the passage was read and kept in the Jewish tradition. Where a reading parts from an essential of the Christian faith, the section says so at that point.
Texts and citation data: Sefaria; each excerpt follows its version’s licence. 2 further sources are cited on this chapter that carry no English text this site may quote or only restate the verse.
The words behind it
9 Hebrew wordsEvery Hebrew word of this verse in the order it stands, with what it means and the door to its own study. The last column counts the times a word stands in the whole Bible: the rarer the word, the more the places it appears belong together.
| Hebrew | Sound | Meaning | Word study | In the Bible |
|---|---|---|---|---|
| שְׂא֤וּ | seu | lift up | H5375 → | 656 times |
| שְׁעָרִ֨ים׀ | shearim | O gates | H8179 → | 374 times |
| רָֽאשֵׁיכֶ֗ם | rasheikhem | heads your | H7218 → | 599 times |
| וּ֭שְׂאוּ | useu | and lift up | H5375 → | 656 times |
| פִּתְחֵ֣י | pitchei | O doors of | H6607 → | |
| עוֹלָ֑ם | olam | antiquity | H5769 → | 438 times |
| וְ֝יָבֹא | veyavo' | so he may come | H935 → | 2568 times |
| מֶ֣לֶךְ | melekh | [the] king of | H4428 → | 2525 times |
| הַכָּבֽוֹד׃ | hakavod | <the> glory | H3519 → | 200 times |
שְׂא֤וּlift up
seuH5375 →656 times
שְׁעָרִ֨ים׀O gates
shearimH8179 →374 times
רָֽאשֵׁיכֶ֗םheads your
rasheikhemH7218 →599 times
וּ֭שְׂאוּand lift up
useuH5375 →656 times
פִּתְחֵ֣יO doors of
pitcheiH6607 →
עוֹלָ֑םantiquity
olamH5769 →438 times
וְ֝יָבֹאso he may come
veyavo'H935 →2568 times
מֶ֣לֶךְ[the] king of
melekhH4428 →2525 times
הַכָּבֽוֹד׃<the> glory
hakavodH3519 →200 times
A shaded row is a word that stands 400 times or fewer in the Bible.
Where this verse is studied
On this page
Studies6
About Psalms

This page draws on 11 works. Open the list of works
This page draws on Albert Barnes, Notes on the Book of Psalms; Albert Barnes, Notes, Explanatory and Practical, on the Old and New Testaments (1832-1869); Augustine of Hippo, Exposition on Psalm 24; Bonaventure, Collations on the Hexaemeron, Collation 3; Charles Spurgeon, The Treasury of David, Vol. 1; Charles Spurgeon, The Metropolitan Tabernacle Pulpit, Sermon No. 750: “A Triumphal Entrance” (lightly modernized text, CCEL edition); John Gill, Exposition of the Old Testament (1748-1763); John Wesley, Explanatory Notes upon the Old Testament; Matthew Henry, Commentary on the Whole Bible; Origen of Alexandria, COMMENTARY ON THE GOSPEL OF JOHN 6:287-88 and Thomas Aquinas, Exposition on the Psalms of David.
