TRV
Translation
King James Version
¶ Lift up your heads, O ye gates; and be ye lift up, ye everlasting doors; and the King of glory shall come in.
Complete Jewish Bible
Lift up your heads, you gates! Lift them up, everlasting doors, so that the glorious king can enter!
Berean Standard Bible
Lift up your heads, O gates! Be lifted up, O ancient doors, that the King of Glory may enter!
American Standard Version
Lift up your heads, O ye gates; And be ye lifted up, ye everlasting doors: And the King of glory will come in.
World English Bible Messianic
Lift up your heads, you gates! Be lifted up, you everlasting doors, and the King of glory will come in.
Geneva Bible (1599)
Lift vp your heads ye gates, and be ye lift vp ye euerlasting doores, and the King of glory shall come in.
Young's Literal Translation
Lift up, O gates, your heads, And be lifted up, O doors age-during, And come in doth the king of glory!
See also
In the KJVVerse 14,249 of 31,102
Study This Verse
Commentary on Psalms 24 verses 7–10
7 ¶ Lift up your heads, O ye gates; and be ye lift up, ye everlasting doors; and the King of glory shall come in.
8 Who is this King of glory? The LORD strong and mighty, the LORD mighty in battle.
9 Lift up your heads, O ye gates; even lift them up, ye everlasting doors; and the King of glory shall come in.
10 Who is this King of glory? The LORD of hosts, he is the King of glory. Selah.
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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Justin MartyrAD 165
Dialogue with Trypho, Chapter XXXVI
Solomon was not the Lord of hosts. But, when our Christ arose from the dead and ascended into heaven, the heavenly princes chosen by God were ordered to open the gates of heaven that the King of glory might enter and sit at the right hand of the Father until he makes his enemies his footstool. Now, when these heavenly princes saw that he was in appearance without beauty, honor or glory, and not recognizing him, they asked, “Who is this King of glory?” And the Holy Spirit, either in his own name or in the Father’s, answered, “The Lord of hosts. He is the King of glory.” But I am sure that everyone will admit that none of the gatekeepers of the temple at Jerusalem ever said of Solomon (though he was ever so glorious a king) or of the ark of testimony, “Who is this King of glory?”
TertullianAD 220
ON FLIGHT IN TIME OF PERSECUTION 12:2
God spared not his own Son for you, letting him become a curse for us; for “cursed is he who hangs on a tree”;31 … that he might redeem us from our sins. The sun was darkened on the day of our redemption; hell lost its right to us, and we were enrolled for heaven. The eternal gates were lifted up that the King of glory, the Lord of might, might enter in, and humankind, born of the earth, destined for hell, was purchased for heaven.
Hippolytus of RomeAD 235
Fragments from Commentaries on Various Books of Scripture - On Psalm XXIII. Or XXIV.
He comes to the heavenly gates: angels accompany Him: and the gates of heaven were closed. For He has not yet ascended into heaven. Now first does He appear to the powers of heaven as flesh ascending. Therefore to these powers it is said by the angels, who are the couriers of the Saviour and Lord: "Lift up your gates, ye princes; and be lifted up, ye everlasting doors: and the King of glory shall come in.
Athanasius of AlexandriaAD 373
On the Incarnation of the Word 25
It was not the Word himself that needed an opening of the gates, being Lord of all; nor were any of his works closed to their maker; but we it was that needed it, whom he carried up by his own body. For as he offered it to death on behalf of all, so by it he once more made ready the way up into the heavens.
Athanasius of AlexandriaAD 373
Discourses Against the Arians 1.41
The Word, being the image of the Father and immortal, took the form of a servant, and as man he underwent death for us in his flesh, that thereby he might offer himself for us through death to the Father. Likewise also, as man, he is said because of us and for us to be highly exalted, that as by his death we all died in Christ, so again in Christ himself we might be highly exalted, being raised from the dead and ascending into heaven, “where the forerunner Jesus has entered for us, not into the figures of the true, but into heaven itself, now to appear in the presence of God for us.” But if no Christ has entered into heaven itself for us, even though he was previously and always Lord and Framer of the heavens, then it is for us, therefore, that the present exaltation is written. And as he himself, who sanctifies all, also says that he sanctifies himself to the Father for our sakes, not that the Word may become holy but that he himself may in himself sanctify all of us, in like manner we must take the present phrase, “He highly exalted him”—not that he himself needed to be exalted, for he is already the highest, but that he may become righteousness for us, and that we may be exalted in him and may enter the gates of heaven, which he has also opened for us, the forerunners saying, “Lift up your gates, O you rulers, and be lifted up, you everlasting doors, and the King of glory shall come in.” For here also the gates were not shut on him who is the Lord and Maker of all, but because of us this too is written, to whom the door of paradise was shut. And therefore in a human relation, because of the flesh that he bore, it is said of him, “Lift up your gates,” and “shall come in,” as if a man were entering; but in a divine relation on the other hand it is said of him, since “the Word was God,” that he is the “Lord” and the “King of glory.” Such our exaltation the Spirit foreannounced in the eighty-ninth psalm, saying, “And in your righteousness shall they be exalted, for you are the glory of their strength.” And if the Son is Righteousness, then he is not exalted because he himself was in need, but it is we who are exalted in that Righteousness, which is he.
Gregory of NazianzusAD 390
ON HOLY EASTER, ORATION 45:25
If he ascend up into heaven, ascend with him. Be one of those angels who escort him or one of those who receive him. Bid the gates be lifted up, or be made higher, that they may receive him, exalted after his passion. Answer to those who are in doubt because he bears up with him his body and the tokens of his passion, which he did not have when he came down, and who therefore, inquire, “Who is the King of glory?” that it is the Lord strong and mighty, as in all things that he has done from time to time and does, so now in his battle and triumph for the sake of humankind. And give to the those who doubt the question the twofold answer. And if they marvel and say as in Isaiah’s drama who is this that comes from Edom and from the things of earth? Or how are the garments red of him that is without blood or body, as of one that treads in the full winepress? Set forth the beauty of the array of the body that suffered, adorned by the passion and made splendid by the Godhead, than which nothing can be more lovely or more beautiful.
PrudentiusAD 410
THE DIVINITY OF CHRIST 518-36
Learn what our temple is, if you would know;
It is one that no artisan has built,
A structure not of riven fir or pine,
Nor reared with blocks of quarried marble fair.
Its massive weight no columns high support
Beneath the arches of a gilded vault.
By God’s Word it was formed, not by his voice,
But by the everlasting Word, the Word made flesh.
This temple is eternal, without end,
This you attacked with scourge and cross and gall.
This temple was destroyed by bitter pains.
Its form was fragile from the Mother’s womb,
But when brief death the Mother’s part dissolved,
The Father’s might restored it in three days.
You have beheld my saving temple rise
On high, surrounded by an angel throng.
The everlasting gates uphold its roof;
Through lofty towers the glorious stairs arise,
And at the top appears a shining path.
JeromeAD 420
HOMILY 94, ON EASTER SUNDAY
As our Lord ascends to the Father in triumph, he issues commands to the angels saying, “Open to me the gates of justice; I will enter them and give thanks to the Lord.” These are the gates of which in the twenty-fourth psalm the angels were speaking while they were preparing for the entrance of the Lord: “Lift up, O gates, your lintels; reach up, you ancient portals, that the King of glory may come in!” Aptly are the gates commanded to lift up high and raise aloft their portals, since, in accordance with the dispensation and mystery of the flesh and in conformity with the victory of the cross, he reenters heaven mightier than he had come down on earth. “This gate is the Lord’s; the just shall enter it.” Through this gate, Peter has entered, and Paul, and all the apostles and martyrs, and today the saints continue to go in; through this gate, the thief was the first to pass with the Lord. Have faith, therefore, and be hopeful for your own entrance.
Augustine of HippoAD 430
Exposition on Psalm 24
"Take away your gates, you princes" [Psalm 24:7]. All you, that seek rule among men, remove, that they hinder not, the entrances which you have made, of desire and fear. "And be lifted up, you everlasting gates." And be lifted up, you entrances of eternal life, of renunciation of the world, and conversion to God. "And the King of glory shall come in." And the King, in whom we may glory without pride, shall come in: who having overcome the gates of death, and having opened for Himself the heavenly places, fulfilled that which He said, "Be of good cheer, for I have overcome the world." [John 16:33]
Theodoret of CyrusAD 458
COMMENTARY ON THE PSALMS 24:6-7
Let no one wonder, I ask you, on hearing of the ignorance of the invisible powers: they have neither advance knowledge nor complete knowledge—only the divine nature has that knowledge. Angels and archangels, however, and the other companies of the invisible powers know as much as they are taught, for which reason the divine apostle also, speaking of them, said, “So that to the principalities and authorities in the heavenly places the wisdom of God in its rich variety might now be made known through the church.” Now, if they came to learn the divine wisdom more precisely through the life of the church, there is nothing out of order for the powers on high to be ignorant even of the mystery of Christ’s ascension when they see the human nature and do not perceive the divinity concealed in it.… No human being had ever passed through [the eternal gates]; but when God the Word became human and took up our first fruits, he both led the way up to heaven and took his place at the right hand of majesty in the highest places, above every principality, authority, dominion and every name that is named, not only in this age but also in the age to come.
Arnobius the YoungerAD 460
COMMENTARY ON THE PSALMS 24
Now it is said to that one: Open the gates for your leaders. Cast away the example of Adam who is your leader according to the flesh, and lift up the eternal doors holding the powerful and mighty king of glory, powerful in battle, overcoming faults and their offsprings, worthless of spirit. Therefore, lift up the gates for your leaders. “Just as we have borne the likeness of the earthly man, so shall we bear the likeness of the heavenly man.”
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.
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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SUMMARY
Psalm 24:7 issues a profound and majestic command, personifying ancient city gates and enduring doors, ordering them to open wide in anticipation of the triumphant arrival of the "King of glory." This verse serves as a powerful declaration of God's absolute sovereignty and overwhelming majesty, asserting that even the most formidable and seemingly permanent earthly barriers must yield and bow before the supreme authority of the divine King who is about to enter His rightful domain.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Psalm 24:7 powerfully employs several literary devices to convey its message of divine majesty and triumphant entry. Personification is central, as the inanimate "gates" and "everlasting doors" are addressed directly, commanded as if they are sentient beings capable of hearing and obeying. This device imbues the scene with dramatic tension and vividly highlights the King's overwhelming authority, which extends even to the physical structures of the world. The pervasive use of the Imperative Mood ("Lift up," "be ye lift up") underscores the absolute and non-negotiable nature of the command; it is not a request but an order that demands immediate and complete obedience. Furthermore, the verse utilizes striking Parallelism through the repetition of similar phrases ("Lift up your heads, O ye gates" and "be ye lift up, ye everlasting doors"). This poetic technique creates a sense of rhythmic emphasis and intensification, reinforcing both the urgency and the certainty of the King's arrival and the necessity of all barriers yielding before Him. This parallelism also contributes significantly to the majestic, ceremonial, and processional tone of the psalm.
THEOLOGICAL AND THEMATIC CONNECTIONS
Psalm 24:7 articulates a profound theological truth regarding God's absolute sovereignty and His inherent right to enter any domain. It underscores that no earthly power, physical barrier, or spiritual impediment can ultimately withstand the glorious presence of the "King of glory." This verse invites deep reflection on the nature of God's majesty, His irresistible power to overcome all obstacles, and the appropriate response of all creation—and especially humanity—to His advent. The theological implication is that God's presence is not merely invited or welcomed as a guest, but actively asserts itself, demanding the removal of all impediments. This concept extends far beyond physical gates to encompass spiritual barriers within human hearts and societal structures, challenging individuals and communities to open themselves fully and unreservedly to the reign of God. The psalm's focus on the King of glory's entry into His holy place also connects seamlessly to the broader biblical narrative of God's desire to dwell among His people, a theme that finds its ultimate and most glorious expression in the incarnation of Christ and the eschatological vision of the New Jerusalem.
REFLECTION AND APPLICATION
Psalm 24:7 serves as a timeless and urgent call to prepare for and enthusiastically welcome the King of glory into every aspect of our lives. Just as the ancient gates were commanded to yield, we are invited to introspectively examine the "gates" and "everlasting doors" within our own hearts and minds—those areas of stubborn resistance, unconfessed sin, pride, fear, or unforgiveness that prevent the full and unhindered reign of God. This verse challenges us to actively "lift up our heads," to surrender our control, and to intentionally dismantle any spiritual barriers that hinder God's majestic presence from entering, transforming, and taking full dominion over us. It is a profound reminder that the King of glory desires not just a superficial acknowledgment or a partial welcome, but a complete and unhindered reception, leading to a life lived in radical alignment with His holiness, sovereignty, and purposes. Embracing this truth means cultivating a heart of purity, humility, and eager anticipation, always ready to receive and respond to the Lord's presence and direction in our daily walk.
Questions for Reflection
FAQ
What is the "King of glory" in Psalm 24:7?
Answer: The "King of glory" is a magnificent and weighty title for God Himself, specifically Yahweh, the covenant God of Israel. It emphasizes His supreme authority, inherent splendor, and weighty presence. In the immediate context of Psalm 24, the identity of this King is explicitly affirmed in Psalm 24:8 as "the Lord strong and mighty, the Lord mighty in battle," and again in Psalm 24:10 as "the Lord of hosts." This title encapsulates His universal sovereignty as the Creator and Owner of the earth, and His irresistible power to enter His rightful domain. The Hebrew word for "glory" (kâbôwd, H3519) denotes not just outward splendor but also the very essence of God's being—His honor, dignity, and substantial, awe-inspiring presence.
What do the "gates" and "everlasting doors" symbolize?
Answer: Literally, the "gates" (H8179, shaʻar) and "everlasting doors" (H6607, pethach, with H5769, ʻôwlâm) likely refer to the formidable physical city gates of Jerusalem or the grand gates of the Temple, which were ancient and robust structures. Symbolically, they represent any barrier, obstacle, or stronghold—whether physical, spiritual, or conceptual—that might stand in the way of God's triumphant entry. This can extend to spiritual barriers within human hearts, such as pride, sin, resistance, unbelief, or even the limitations of human understanding, which prevent the full and transformative reign of the "King of glory." The command for these gates to "lift up their heads" signifies the necessary yielding, submission, and opening of all things—both tangible and intangible—to the divine sovereign.
CHRIST-CENTERED FULFILLMENT
Psalm 24:7 finds its ultimate and most profound fulfillment in the person and work of Jesus Christ, who is unequivocally identified as the true "King of glory." While the psalm originally celebrated God's triumphant entry, it powerfully foreshadows Christ's victorious advent and exaltation. His triumphal entry into Jerusalem, where crowds hailed Him as King, resonates deeply with the imagery of a sovereign entering His city, though this was but a glimpse of His true kingship (John 12:13-15). More significantly, the ascension of Jesus to heaven, where He was exalted to the right hand of the Father, represents the ultimate "lifting up" of the "everlasting doors" of heaven for the true King of glory to enter His eternal throne room (Acts 1:9-11; Ephesians 4:8-10). The Apostle Paul explicitly identifies Jesus as "the Lord of glory" in 1 Corinthians 2:8, underscoring His divine majesty, and James refers to Him as "our glorious Lord Jesus Christ" in James 2:1. Ultimately, this verse points forward to Christ's glorious second coming, when He will return in power and great glory, and every knee will bow and every tongue confess that Jesus Christ is Lord, to the glory of God the Father (Philippians 2:9-11; Revelation 19:11-16). He is the one who, through His atoning sacrifice, has opened the way to God, tearing down the veil that separated humanity from the divine presence, inviting us to draw near with confidence through His blood (Hebrews 10:19-20).