Psalms 24:10

Translation
King James Version
Who is this King of glory? The LORD of hosts, he is the King of glory. Selah.
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KJV (with Strong's)
Who is this King H4428 of glory H3519? The LORD H3068 of hosts H6635, he is the King H4428 of glory H3519. Selah H5542.
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Complete Jewish Bible
Who is he, this glorious king? ADONAI-Tzva'ot he is the glorious king. (Selah)
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Berean Standard Bible
Who is He, this King of Glory? The LORD of Hosts— He is the King of Glory. Selah
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American Standard Version
Who is this King of glory? Jehovah of hosts, He is the King of glory. [Selah
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World English Bible Messianic
Who is this King of glory? The LORD of Hosts is the King of glory! Selah.
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Geneva Bible (1599)
Who is this King of glory? the Lord of hostes, he is the King of glorie. Selah.
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Young's Literal Translation
Who is He--this `king of glory?' Jehovah of hosts--He is the king of glory! Selah.
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See also
Titus 2:13Isaiah 54:5Matthew 25:34John 14:9John 12:40Zechariah 2:8Zechariah 2:11
In the KJVVerse 14,252 of 31,102

Study This Verse

SUMMARY

Psalms 24:10 serves as the triumphant climax of a majestic psalm, definitively answering the rhetorical question, "Who is this King of glory?" with the resounding declaration, "The LORD of hosts, he is the King of glory. Selah." This verse not only identifies the supreme, all-powerful God of Israel as the rightful sovereign but also encapsulates the psalm's themes of divine majesty, universal ownership, and the conditions for approaching His holy presence, culminating in a dramatic affirmation of His unparalleled authority and splendor.

CONTEXT

  • Literary Context: Psalms 24:10 concludes a psalm that progresses through distinct sections, building to this climactic declaration. It begins with a universal declaration of God's sovereignty over all creation in Psalm 24:1-2. This foundational truth then leads to the crucial question of who is worthy to ascend to God's holy hill and stand in His holy place, emphasizing moral and spiritual purity in Psalm 24:3-6. The latter half of the psalm, Psalm 24:7-10, shifts to a dramatic, almost liturgical dialogue, calling for the ancient gates to open for the "King of glory." Verse 10 echoes the question from Psalm 24:8, providing the definitive, climactic answer, solidifying the identity of this majestic King and bringing the psalm to a powerful, worshipful close.
  • Historical & Cultural Context: Psalm 24 is widely understood as a psalm of ascent, likely composed for a ceremonial procession, possibly involving the Ark of the Covenant being brought into Jerusalem, as described in 2 Samuel 6. The imagery of "lifting up your heads, O ye gates" (verses 7, 9) suggests a grand entry into a fortified city, perhaps Jerusalem and its temple precincts. The "King of glory" would be entering His rightful domain. The title "LORD of hosts" (YHWH Sabaoth) was deeply significant in ancient Israel, portraying God as the commander of heavenly armies and all cosmic forces, a powerful protector and sovereign over all nations. The "Selah" at the end of the verse indicates a pause, likely for musical interlude or solemn reflection, common in temple liturgy, inviting the worshiper to meditate on the profound truth just proclaimed.
  • Key Themes: This verse powerfully contributes to several overarching themes within the psalm and the broader biblical narrative. Firstly, it underscores Divine Sovereignty and Majesty, emphatically declaring God's ultimate reign and inherent splendor. He is not merely a king, but "the King of glory," signifying His unparalleled power and honor over all creation, as established in Psalm 24:1. Secondly, it clarifies The Identity of the King, definitively naming "The LORD of hosts" as the one worthy of such adoration, linking the universal Creator with the covenant God of Israel. This identification is crucial, as it grounds the abstract concept of divine power in the specific, relational God of the covenant. Thirdly, the verse culminates the theme of Triumphant Entry, portraying a magnificent, victorious procession where the most powerful and glorious being in existence is welcomed into His sanctuary, an idea also seen in prophetic visions of God's overwhelming presence, such as Isaiah 6:1-5.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • King (Hebrew, melek', H4428): From the root meaning "to reign," this word denotes a ruler, sovereign, or monarch. In this context, it refers to a supreme earthly or heavenly authority. Applied to God, it signifies His absolute dominion, His rightful claim to govern, and His inherent right to exercise power over all creation.
  • Glory (Hebrew, kâbôwd', H3519): This term, derived from a root meaning "heavy" or "weighty," figuratively signifies splendor, honor, reputation, and majesty. When attributed to God, it describes the visible manifestation of His inherent worth, His radiant presence, and the awe-inspiring effulgence of His divine being. It encompasses His dignity, power, and the profound reverence He commands.
  • LORD (Hebrew, Yᵉhôvâh', H3068): This is the sacred, ineffable covenant name of God, often rendered "LORD" in English Bibles. It signifies "the self-Existent" or "the Eternal One," emphasizing God's unchanging nature, His absolute being, and His faithfulness to His covenant promises. It is the personal name by which God revealed Himself to Israel.
  • hosts (Hebrew, tsâbâʼ', H6635): This word refers to a mass of persons, especially those organized for war (an army), or figuratively, things. It can denote celestial armies (angels), the stars, or all the forces of the universe. When combined with "LORD" (YHWH Sabaoth), it portrays God as the supreme commander of all creation, both visible and invisible, highlighting His omnipotence and absolute control over all realms.
  • Selah (Hebrew, çelâh', H5542): A technical term found frequently in the Psalms, likely a musical or liturgical notation. It signifies a "suspension" or "pause," inviting the reader or worshiper to reflect deeply on the profound truth just declared, allowing its weight and significance to fully resonate. It serves as a cue for solemn contemplation or a musical interlude.

Verse Breakdown

  • "Who is this King of glory?": This is a rhetorical question, repeated from Psalm 24:8, serving to heighten the dramatic tension and anticipation. It is posed by an implied gatekeeper or heavenly chorus, challenging the identity of the approaching sovereign. The question itself implies that the "King of glory" is distinct and of such unparalleled magnitude that His identity requires a specific, emphatic declaration, building to a grand reveal.
  • "The LORD of hosts, he [is] the King of glory.": This is the definitive, climactic answer to the preceding question. It unequivocally identifies the "King of glory" as YHWH Sabaoth, the covenant God of Israel who commands all creation and heavenly armies. The repetition of "he [is] the King of glory" serves as a powerful affirmation, leaving no doubt about His supreme authority, invincible power, and inherent splendor. This declaration is the central theological assertion of the verse, establishing God's ultimate sovereignty and demonstrating His rightful claim to enter His sanctuary.
  • "Selah.": This final notation acts as a liturgical pause. It prompts the worshiper to internalize the profound truth just proclaimed—that the God of Israel, the LORD of hosts, is indeed the King of glory—and to respond with awe, worship, and deep reflection on His magnificent identity and reign. It is a moment to let the weight of God's majesty settle upon the soul.

Literary Devices

Psalms 24:10 employs several potent literary devices to achieve its dramatic and theological impact. The most prominent is Repetition, specifically of the rhetorical question "Who is this King of glory?" and its emphatic answer "he is the King of glory." This repetition, particularly the echo from Psalm 24:8, builds anticipation and reinforces the central declaration, ensuring the identity of the King is unequivocally established. The psalm also uses Rhetorical Question ("Who is this King of glory?"), which serves not to elicit new information but to draw the audience into the dramatic moment and prepare them for the profound revelation that follows. The Title "King of glory" and "LORD of hosts" are themselves powerful literary and theological constructs, functioning as Metonymy or Synecdoche for God's entire being, encapsulating His majesty, power, and sovereignty. Finally, the inclusion of Selah acts as a metrical or musical notation, but also functions as a literary cue for a contemplative pause, allowing the weight of the preceding declaration to fully settle upon the listener, deepening the worship experience.

THEOLOGICAL AND THEMATIC CONNECTIONS

Psalms 24:10 stands as a foundational declaration of God's absolute sovereignty and inherent glory, echoing throughout the biblical narrative. The title "LORD of hosts" (YHWH Sabaoth) powerfully connects the God of creation with the God of covenant, emphasizing His omnipotence and control over all earthly and heavenly forces. This verse solidifies the understanding that the God who owns the earth and everything in it (as declared in Psalm 24:1) is also the majestic King whose presence demands purity and whose power is unmatched. It points to a God who is not distant but actively present, worthy of triumphant entry and ultimate worship, foreshadowing the ultimate revelation of His glory in both the Old and New Testaments.

REFLECTION AND APPLICATION

Psalms 24:10 calls believers to a profound reorientation of their understanding of God. In a world often characterized by competing allegiances, human pride, and the worship of lesser things, this verse serves as a powerful corrective, reminding us that there is only one true King of glory, the LORD of hosts. Acknowledging Him as such should transform our worship from a casual engagement to a posture of deep awe and reverence, recognizing His unparalleled majesty and power. This understanding also cultivates unwavering trust; if the "LORD of hosts" is our King, then His might is invincible, His purposes are sovereign, and His protection is absolute, enabling us to face life's challenges with confidence and peace. Furthermore, recognizing the King's holiness, as implied by the earlier verses of the psalm (Psalm 24:3-4), should inspire us to live lives of moral integrity and spiritual purity, striving to honor Him in every thought, word, and deed, preparing our hearts as a dwelling place for His glorious presence and reflecting His character to a watching world.

Questions for Reflection

  • How does understanding God as "the LORD of hosts" impact your sense of security and trust in His power in the face of personal or global challenges?
  • In what practical ways does your daily life and worship reflect His identity as "the King of glory," rather than merely a distant deity?
  • Considering the call to purity in this psalm, what specific areas of your life might need to be consecrated more fully to honor the holiness and majesty of the "King of glory"?

FAQ

What is the significance of the title "LORD of hosts" in Psalms 24:10?

Answer: The title "LORD of hosts" (Hebrew: YHWH Sabaoth) is profoundly significant. "YHWH" is God's personal, covenant name, emphasizing His self-existence, eternal nature, and faithfulness to His people. "Sabaoth" means "armies" or "hosts," referring to both the celestial armies (angels) and all the forces of the universe, including the stars and natural phenomena. This title portrays God as the supreme commander of all creation, both visible and invisible. It highlights His omnipotence, His absolute control over all powers and realms, and His invincibility. When the psalm declares the "King of glory" to be the "LORD of hosts," it leaves no doubt that the God of Israel is the ultimate, all-powerful sovereign, worthy of all worship and able to overcome any obstacle. This title is often invoked in contexts of divine power and intervention, as seen in Isaiah 6:3 and 1 Samuel 17:45.

CHRIST-CENTERED FULFILLMENT

Psalms 24:10, with its dramatic declaration of the "King of glory," finds its ultimate and most profound fulfillment in Jesus Christ. While initially celebrating the triumphant entry of YHWH into His sanctuary, this psalm powerfully foreshadows the coming, crucifixion, resurrection, ascension, and glorious return of the Messiah. Jesus, as the Son of God, is the very embodiment of divine glory, the "radiance of God's glory and the exact representation of his being" (Hebrews 1:3). His triumphant entry into Jerusalem on a donkey (Matthew 21:1-11) was a humble foreshadowing of His true kingly identity, a King who comes not with earthly might but with divine authority. More significantly, His ascension into heaven after His resurrection was the ultimate "lifting up of the ancient gates," as the resurrected "King of glory" entered His eternal dwelling place, taking His rightful seat at the right hand of the Father (Acts 1:9-11; Ephesians 1:20-21). Ultimately, the question "Who is this King of glory?" will be answered definitively at His second coming, when Jesus, the "King of kings and Lord of lords" (Revelation 19:16), returns in power and great glory to establish His eternal kingdom, and every knee will bow before Him, confessing His supreme Lordship (Philippians 2:9-11).

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Commentary on Psalms 24 verses 7–10

What is spoken once is spoken a second time in these verses; such repetitions are usual in songs, and have much beauty in them. Here is, 1. Entrance once and again demanded for the King of glory; the doors and gates are to be thrown open, thrown wide open, to give him admission, for behold he stands at the door and knocks, ready to come in. 2. Enquiry once and again made concerning this mighty prince, in whose name entrance is demanded: Who is this King of glory? As, when any knock at our door, it is common to ask, Who is there? 3. Satisfaction once and again given concerning the royal person that makes the demand: It is the Lord, strong and mighty, the Lord, mighty in battle, the Lord of hosts, Psa 24:8, Psa 24:10. Now,

I. This splendid entry here described it is probable refers to the solemn bringing in of the ark into the tent David pitched for it or the temple Solomon built for it; for, when David prepared materials for the building of it, it was proper for him to prepare a psalm for the dedication of it. The porters are called upon to open the doors, and they are called everlasting doors, because much more durable than the door of the tabernacle, which was but a curtain. They are taught to ask, Who is this King of glory? And those that bore the ark are taught to answer in the language before us, and very fitly, because the ark was a symbol or token of God's presence, Jos 3:11. Or it may be taken as a poetical figure designed to represent the subject more affectingly. God, in his word and ordinances, is thus to be welcomed by us, 1. With great readiness: the doors and gates must be thrown open to him. Let the word of the Lord come into the innermost and uppermost place in our souls; and, if we had 600 necks, we should bow them all to the authority of it. 2. With all reverence, remembering how great a God he is with whom we have to do, in all our approaches to him.

II. Doubtless it points at Christ, of whom the ark, with the mercy-seat, was a type. 1. We may apply it to the ascension of Christ into heaven and the welcome given to him there. When he had finished his work on earth he ascended in the clouds of heaven, Dan 7:13, Dan 7:14. The gates of heaven must then be opened to him, those doors that may be truly called everlasting, which had been shut against us, to keep the way of the tree of life, Gen 3:24. Our Redeemer found them shut, but, having by his blood made atonement for sin and gained a title to enter into the holy place (Heb 9:12), as one having authority, he demanded entrance, not for himself only, but for us; for, as the forerunner, he has for us entered and opened the kingdom of heaven to all believers. The keys not only of hell and death, but of heaven and life, must be put into his hand. His approach being very magnificent, the angels are brought in asking, Who is this King of glory? For angels keep the gates of the New Jerusalem, Rev 21:12. When the first-begotten was brought into the upper world the angels were to worship him (Heb 1:6); and accordingly, they here ask with wonder, "Who is he? - this that cometh with dyed garments from Bozrah? (Isa 63:1-3), for he appears in that world as a Lamb that had been slain." It is answered that he is strong and mighty, mighty in battle, to save his people and subdue his and their enemies. 2. We may apply it to Christ's entrance into the souls of men by his word and Spirit, that they may be his temples. Christ's presence in them is like that of the ark in the temple; it sanctifies them. Behold, he stands at the door and knocks, Rev 3:20. It is required that the gates and doors of the heart be opened to him, not only as admission is given to a guest, but as possession is delivered to the rightful owner, after the title has been contested. 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. And the answer is ready: He is Jehovah, and will be Jehovah our righteousness, an all-sufficient Saviour to us, if we give him entrance and entertainment. He is strong and mighty, and the Lord of hosts; and therefore it is at our peril if we deny him entrance; for he is able to avenge the affront; he can force his way, and can break those in pieces with his iron rod that will not submit to his golden sceptre.

In singing this let our hearts cheerfully answer to this call, as it is in the first words of the next psalm, Unto thee, O Lord! do I lift up my soul.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 7–10. Public domain.
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Augustine of HippoAD 430
SERMON 377:1
Now this is said twice in one and the same psalm … in a way that might be thought superfluous and unnecessary. But in the repetition of the same words pay attention to how they end, and notice why it is said twice. It is as if, you see, to the one who rises again once and ascends once, gates are opened twice, both those of hell and those of heaven. It is a new thing, after all, God present in hell; it is a new thing, a man taken up into heaven. At each moment, at each point, princes are terrified: “Who is this King of glory?” How can we tell this? Listen to the reply given to each. The first questioners are told, “The Lord, the valiant and mighty, the Lord mighty in war.” What sort of war? Undergoing death for mortals, suffering alone for all, the Almighty not resisting and yet conquering death in dying. Great indeed, then, is the King of glory, even in the netherworld. This is also repeated to the heavenly powers.… But because he lifts up a man also with him to heaven, it is as if he is not recognized there either, and they ask, “Who is this king of glory?” But there, because he is no longer a contender but the winner, because he is not fighting but celebrating his triumph, the reply here is not “The Lord mighty in war,” but “The Lord of hosts, he is the King of glory.”
Augustine of HippoAD 430
Exposition on Psalm 24
"Who is this King of glory?" What! Do you too, prince of the power of this air, [Ephesians 2:2] marvel and ask, "Who is this King of glory?" "The Lord of powers, He is the King of glory" [Psalm 24:10]. Yea, His Body now quickened, He who was tempted marches above you; He who was tempted by the angel, the deceiver, goes above all angels. Let none of you put himself before us and stop our way, that he may be worshipped as a god by us: neither principality, nor angel, nor power, separates us from the love of Christ. [Romans 8:39] It is good to trust in the Lord, rather than to trust in a prince; that he who glories, should glory in the Lord. [1 Corinthians 1:31] These indeed are powers in the administration of this world, but "the Lord of powers, He is the King of glory."
Arnobius the YoungerAD 460
COMMENTARY ON THE PSALMS 24
Who is the King of glory? Christ, the Son of God, he is the King of glory, casting off the prince of shame. He lifts high the eternal gates of the holy universal church, having cast down the temple of idols just as the gates of their prince the devil. If you should ask, “Who is that King of glory?” the apostle will answer, “The King of all for their salvation, Christ, Son of God, who rules forever.”
CassiodorusAD 585
EXPLANATION OF THE PSALMS 24:9
He is the king of glory who makes glorious those who glorify him, as it is said by the Lord: “Those who glorify me, I will glorify.” He allots power and strength and other gifts to each one as he desires.
Gregory the DialogistAD 604
Forty Gospel Homilies, Homily 34
Gabriel, who is called the strength of God, is also sent to Mary. For he came to announce him who deigned to appear humble to conquer the powers of the air. Of whom it is said through the Psalmist: "Lift up your gates, O princes, and be lifted up, eternal gates, and the King of glory shall enter. Who is this King of glory? The Lord strong and mighty, the Lord mighty in battle." And again: "The Lord of hosts, he is the King of glory." Therefore, he who was the Lord of hosts and mighty in battle, coming to wage war against the powers of the air, was to be announced through the strength of God.
BedeAD 735
Homilies on the Gospels 2:9
With the report of his resurrection, already accomplished, going ahead of him, the Lord of hosts and the King of glory himself at length appeared and made clear with what great might he had overcome the death he had temporarily tasted.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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