Psalm 24 Verse-by-Verse

Welcome to the Verse-by-Verse Notes for Psalm 24!

The Verse-by-Verse Notes present scholarly, exegetical materials (from all layers of analysis) in a verse-by-verse format. They often present alternative interpretive options and justification for a preferred interpretation. The Verse-by-Verse Notes are aimed at consultant-level users.

The discussion of each verse of this psalm includes the following items.

1. A link to the part of the overview video where the verse in question is discussed.
2. The verse in Hebrew and English.
3. An expanded paraphrase of the verse.
4. A grammatical diagram of the verse, which includes glosses for each word and phrase.
5. A series of notes on the verse, which contain information pertaining to the interpretation of the psalm (e.g., meaning of words and phrases, poetic features, difficult grammatical constructions, etc.).

Introduction

Psalm 24 can be divided into YHWH's Identity (vv. 1–2), YHWH's Requirements (vv. 3–6) and YHWH's Welcome (vv. 7–10).

But how do the requirements fit in with the cosmic view of YHWH's identity as creator and sustainer of all (vv. 1–2) the welcome to open the gates (vv. 7–10)? The historical background to Psalm 24 is crucial to understand both its message and coherence. We believe the connection between YHWH's requirements and the rest of the psalm is found in the entrance of the ark of the covenant to Jerusalem, as read in 2 Samuel 6, which is massively informed by the failures of the preceding "Ark Narrative" found in 1 Samuel 4–7:2. The expansions in our paraphrase throughout the page draw out this connection and link the requirements to join in the procession of accompanying the Ark (vv. 3–6) to the procession itself (vv. 7–10).

The necessary background ideas to have in mind are the following:

1. YHWH created everything and assumed his position of rest in his cosmic temple (Pss 95:11; 96:5-6; 99:1-2, 5, 9), displaying his authority and sovereignty over all creation (Gen 1:1; Pss 89:9-12; 90:2; 93:4; 95:3-5).
2. Mount Zion represents both the center of creation and the temple-city of YHWH's special presence (Isa 2:1-5; Mic 4:1-2; Ps 99:5, 9).
3. The Israelites had a history of trying to manipulate the ark and to worship according to their own understanding, not recognizing the boundaries of YHWH's holiness (1 Sam 4:1-7:2; 2 Sam 6:1-11).

As discussed in the poetic feature, A double approach, the entire message of the psalm is structured and packaged as two meetings between YHWH and his people, as they approach his mountain (vv. 3–6) and he approaches his holy place (vv. 7–10). Almost all of the content in Ps 24 is made up of pairs on various structural levels. This ranges from individual noun phrases, in the case of vv. 1, 4a and 6, to clauses, as in vv. 2, 3, 4, etc., and even to full sections, in the case of the symmetry between vv. 7-8 and vv. 9-10. The two "Who...?" questions of v. 3 are matched by the those of vv. 8 and 10. Although the questions of vv. 8 and 10 could also be considered a pair, within their own strophes they are structurally independent, so they actually break the pattern in their respective verses. Besides these latter "Who...?" questions, the only full lines left out of this pattern of pairs are the weyiqtol clauses of v. 7c and v. 9c, and the final verbless clause of v. 10.

Although parallelism is the hallmark of Biblical Hebrew poetry and thus expected to be common, its structural function in Ps 24 is far from average. Iconically, it effectively represents the two sides of a reciprocal approach in the psalm: on the one hand, by the human king and his people towards YHWH in vv. 3-6, and on the other hand, the glorious king, YHWH, towards his people in vv. 7-10. Where the pattern is broken, perhaps by the final two "Who...?" questions, but more clearly by the weyiqtol clause in both v. 7c and v. 9c, and most certainly by the uniqueness of the final line of the psalm, we are led to the climax of this glorious king's entrance as YHWH of armies (יְהוָה צְבָאוֹת). Indeed, the "For what?" of the two imperatives in vv. 7a-b and 9a-b are important enough to say so that the glorious king might enter (וְיָבוֹא מֶלֶךְ הַכָּבוֹד) twice, which leads to the question, "Well, who is he?" twice. This question is answered twice in v. 8, while "YHWH of armies" in the second line of v. 10, the only two-line section in vv. 7-10, is sufficient closure.

YHWH's Identity

Verses 1–2 provide a thematic introduction to the rest of the psalm by providing a reminder of YHWH's identity as creator and sustainer of everything:

Indeed, in the same way one could describe his "enthronement" over creation, the entrance of his Ark symbolizes the same enthronement upon his temple-mount in Zion:

v. 1

Watch the Overview video on v. 1.

v.	Hebrew	Close-but-clear
ss	לְדָוִ֗ד מִ֫זְמ֥וֹר	By David. A psalm.
1a	לַֽ֭יהוָה הָאָ֣רֶץ וּמְלוֹאָ֑הּ	The earth and its fullness belong to YHWH,
1b	תֵּ֝בֵ֗ל וְיֹ֣שְׁבֵי בָֽהּ׃	the world and the inhabitants in it,

Expanded Paraphrase

By David. A psalm. Since YHWH alone created everything, the earth and its fullness belong to YHWH, the world and the inhabitants in it, so he does not lack anything that we could offer him, nor can we manipulate him as we tried when we brought the ark into battle at Aphek,

Grammatical Diagram

SimpleGrammar
DiscourseUnit [vv. 1-2]
    Fragment
      noun: מִזְמוֹר a psalm
    Fragment
      PrepositionalPhrase
        Preposition
          preposition: לְ by
        Object
          noun: דָוִד David
    Fragment
      Clause
        Subject
          Apposition
            Nominal
              Nominal
                article: הָ the
                noun: אָרֶץ earth
              Conjunction
                conjunction: וּ and
              Nominal <gloss="its fullness">
                ConstructChain 
                  noun: מְלוֹא fullness
                  suffix-pronoun: ָהּ it
            Nominal
              Nominal
                noun: תֵּבֵל world
              Conjunction
                conjunction: וְ and
              Nominal
                Clause
                  Predicate
                    verb-participle: יֹשְׁבֵי inhabitants
                    Adverbial
                      PrepositionalPhrase
                        Preposition
                          preposition: ב in
                        Object
                          suffix-pronoun: ָהּ it
        Predicate
          verb: belong
          Complement
            Adjectival
              PrepositionalPhrase
                Preposition
                  preposition: לַ to
                Object
                  noun: יהוָה YHWH
        SubordinateClause
          Conjunction
            conjunction: כִּי because
          Clause
            Subject
              pronoun: הוּא he
            Predicate
              Predicate
                verb: יְסָד has founded
                Object
                  suffix-pronoun: ָהּ it
                Adverbial
                  PrepositionalPhrase
                    Preposition
                      preposition: עַל upon
                    Object
                      noun: יַמִּים the seas
              Conjunction
                conjunction: וְ and
              Predicate
                verb: יְכוֹנְנֶ keeps established
                Object
                  suffix-pronoun: ָה it
                Adverbial
                  PrepositionalPhrase
                    Preposition
                      preposition: עַל upon
                    Object
                      noun: נְהָרוֹת the currents 
  

Summary

• Verse 1 reminds the audience that YHWH enjoys sole ownership of all creation. All of it, without exception, belongs to him and him alone.

Notes

• See our discussion of the lamed in By David (לְדָוִד) here.

• This verse contains the first mention of YHWH in the psalm, who appears once in each strophe, though twice in v. 8.

• The lamed preposition in to YHWH (לַיהוָה) indicates possession, i.e., the earth and its fulness are to YHWH ➞ the earth and its fulness belong to YHWH. Although it is standard, both in Biblical Hebrew and cross-linguistically, for the possessee to appear first in a predicational possessive clause, the order is reversed here for the pragmatic function of exclusive focus: "they belong only to YHWH," as reflected in our macrosyntactic analysis:

• The waw in The earth and its fullness communicates addition, though the idea is probably more accurately portrayed by the preposition with, as read in the Peshitta's "the earth with its fullness."

• While the earth (הָאָרֶץ), as a unique referent, has an article, its parallel counterpart the world (תֵּבֵל) does not, apparently considered definite as "a common noun that has acquired the value of a proper noun."

• The construct chain rendered the inhabitants in it (וְיֹשְׁבֵי בָהּ) contains a prepositional phrase (בָהּ) as its dependent. As noted by GKC, "The construct state ... is frequently employed ... as a connecting form, even apart from the genitive relation; so especially - (1) Before prepositions, particularly in elevated (prophetic or poetic) style" (§130a; cf. Ps 2:12).

v. 2

Watch the Overview video on v. 2.

v.	Hebrew	Close-but-clear
2a	כִּי־ה֭וּא עַל־יַמִּ֣ים יְסָדָ֑הּ	because he has founded it upon the seas
2b	וְעַל־נְ֝הָר֗וֹת יְכוֹנְנֶֽהָ׃	and keeps it established it upon the currents.

Expanded Paraphrase

because he founded it, the world, upon the seas and keeps it established it upon the currents, thereby establishing the boundaries of the waters—often understood as cosmic chaos—and establishing his sovereign authority.

Grammatical Diagram

SimpleGrammar
DiscourseUnit [vv. 1-2]
    Fragment
      noun: מִזְמוֹר a psalm
    Fragment
      PrepositionalPhrase
        Preposition
          preposition: לְ by
        Object
          noun: דָוִד David
    Fragment
      Clause
        Subject
          Apposition
            Nominal
              Nominal
                article: הָ the
                noun: אָרֶץ earth
              Conjunction
                conjunction: וּ and
              Nominal <gloss="its fullness">
                ConstructChain 
                  noun: מְלוֹא fullness
                  suffix-pronoun: ָהּ it
            Nominal
              Nominal
                noun: תֵּבֵל world
              Conjunction
                conjunction: וְ and
              Nominal
                Clause
                  Predicate
                    verb-participle: יֹשְׁבֵי inhabitants
                    Adverbial
                      PrepositionalPhrase
                        Preposition
                          preposition: ב in
                        Object
                          suffix-pronoun: ָהּ it
        Predicate
          verb: belong
          Complement
            Adjectival
              PrepositionalPhrase
                Preposition
                  preposition: לַ to
                Object
                  noun: יהוָה YHWH
        SubordinateClause
          Conjunction
            conjunction: כִּי because
          Clause
            Subject
              pronoun: הוּא he
            Predicate
              Predicate
                verb: יְסָד has founded
                Object
                  suffix-pronoun: ָהּ it
                Adverbial
                  PrepositionalPhrase
                    Preposition
                      preposition: עַל upon
                    Object
                      noun: יַמִּים the seas
              Conjunction
                conjunction: וְ and
              Predicate
                verb: יְכוֹנְנֶ keeps established
                Object
                  suffix-pronoun: ָה it
                Adverbial
                  PrepositionalPhrase
                    Preposition
                      preposition: עַל upon
                    Object
                      noun: נְהָרוֹת the currents 
  

Summary

• Verse two provides the explanation of the reminder in the previous verse: the whole world belongs to YHWH because he created it in the first place and continues to sustain it. Though waters do not make for a very stable foundation, it is by YHWH's power that the world is stable and will not waver (Pss 93:1; 96:10; 104:5).

Notes

• Supporting the previous proposition, this verse's because (כִּי) clause(s) have a fronted pronoun he (הוּא), functioning as either as polar focus (i.e., "It was he who...") or exclusive focus. This is reflected in the paraphrase in our macrosyntax layer:

• Furthermore, the prepositional phrases upon the seas (עַל־יַמִּים) and upon the currents (עַל־נְהָרוֹת) are fronted to create a poetic pattern of repetition, which concludes the first section of the psalm, vv. 1–2.

• It is entirely plausible that the tense switching between qatal and yiqtol in the present verse is not intended to be semantic, but poetic, in order to conclude the poetic section of vv. 1-2 (in similar manner to the constituent order pattern, as noted above). In this case, both verbs should be understood as past perfective, as, e.g., the NIV: "for he founded it on the seas and established it on the waters" (cf. the LXX and Jerome). On the other hand, it is also possible to maintain the expected imperfective aspect of the yiqtol, as our preferred interpretation: keep it established.

• Although it is a common word for "rivers," in cosmic contexts, such as in this verse, the word נְהָרוֹת refers to "sea currents". See also Pss 89:26; 93:3 and Jonah 2:4[3]: "You hurled me into the depths, into the very heart of the seas, and the currents swirled about me (וְנָהָר יְסֹבְבֵנִי); all your waves and breakers swept over me" (NIV).

• Though seas (יַמִּים) and currents (נְהָרוֹת) do not have an article, they are considered definite as unique cosmological entities (see CSB, ESV, NASB, NIV, among others).

• As a lexical pair, both יַמִּים and נְהָרוֹת were known as Yammu and Naharu in Ugaritic literature, both mentioned as gods defeated by Ba'lu, in the same context Ba'lu encouraged the assembly of gods to lift up their heads.

YHWH's Requirements

Moving on from the reminder of YHWH's identity (vv. 1–2), this section contains two global speech acts of both decree and assurance.

The emotions of a psalm take a shift after v. 4 from solemn reverence to thankful confidence and hope.

v. 3

Watch the Overview video on v. 3.

v.	Hebrew	Close-but-clear
3a	מִֽי־יַעֲלֶ֥ה בְהַר־יְהוָ֑ה	Who may go up on the mountain of YHWH?
3b	וּמִי־יָ֝קוּם בִּמְק֥וֹם קָדְשֽׁוֹ׃	And who may stand within his holy place?

Expanded Paraphrase

In previous attempts to unite his ark and his temple, however, we have tried to manipulate the ark's presence, and we saw how Hophni, Phineas, the men of Beth-Shemesh and Uzzah suffered the consequences of doing so according to their own understanding. As we now bring the ark into Jerusalem, we are determined to do it rightly this time. So, Who may go up on the mountain of YHWH? And who may stand within his holy place?

Grammatical Diagram

SimpleGrammar
DiscourseUnit [v. 3]
    Fragment
      ClauseCluster
        Clause
          Subject
            pronoun: מִי who
          Predicate
            verb: יַעֲלֶה may go up
            Adverbial
              PrepositionalPhrase
                Preposition
                  preposition: בְ on
                Object
                  Nominal
                    ConstructChain
                      noun: הַר mountain
                      noun: יְהוָה YHWH
        Conjunction
          conjunction: וּ and
        Clause
          Subject
            pronoun: מִי who
          Predicate
            verb: יָקוּם may stand
            Adverbial
              PrepositionalPhrase
                Preposition
                  preposition: בִּ within
                Object
                  ConstructChain <gloss="his holy place">
                    noun: מְקוֹם place
                    noun: קָדְשׁ holiness
                    suffix-pronoun: וֹ him 
  

Summary

• Just as the earth cannot be moved, neither can YHWH's Zion (Pss 46:6; 125:1; cf. Ps 78:69), yet verse three decrees that not everyone may approach YHWH's holy place.

Notes

• The pair of Who (מִי) questions in this verse provides a significant component to the psalm's poetic structure (see the visual at v. 1 above).

• Such questions are necessary as there had been a history of the Israelites (and, indeed, the Philistines) trying to manipulate the presence of the ark, so standing in YHWH's presence and accompanying the ark to the temple-mountain should not be taken lightly. This history, including Hophni, Phineas and the Israelite army (1 Sam 4), the Philistines (1 Sam 5–6), the people of Beth-Shemesh (1 Sam 6:19), and Uzzah (2 Sam 65–8) is visualized in the background events of the psalm (see the introduction above). Thus, the psalm's emotions continue those of solemnity, zeal, and reverence, also found in vv. 1–2.

• The questions provide a challenge and set up a decree regarding the requirement of these participants, not a real question. So we have an indirect speech act, just as in the following "Who...?" questions of vv. 8 and 10.

• Both yiqtol verbs in this verse should be understood as permissive (can, may, should), as reflected in our CBC: "Who may go up...?"

• The parallelism between these two lines makes it probable that the mountain of the YHWH and his holy place are co-referential, as the mountain-city. Such seems clear from other places in the Psalter, such as Psalm 48:2, "in the city of our God, his holy hill" (בְּעִיר אֱלֹהֵינוּ הַר־קָדְשׁוֹ).

• As in many instances of triple constituent construct chain terminating in a pronominal suffix, so in the case of בִּמְקוֹם קָדְשׁוֹ, "a pronominal suffix can be attached to the nomen rectum [construct dependent] where such a pronoun relates to the entire construct phrase, effectively to the nomen regens [construct head]." Thus, the phrase should be understood as in his holy place, not in the place of his holiness.

v. 4

Watch the Overview video on v. 4.

v.	Hebrew	Close-but-clear
4a	נְקִ֥י כַפַּ֗יִם וּֽבַר־לֵ֫בָ֥ב	One with clean hands and a pure heart,
4b	*אֲשֶׁ֤ר ׀ לֹא־נָשָׂ֣א לַשָּׁ֣וְא *נַפְשׁוֹ	who has not delighted in falsehood,
4c	וְלֹ֖א נִשְׁבַּ֣ע לְמִרְמָֽה׃	nor taken an oath deceitfully.

Expanded Paraphrase

Unlike the Israelite army who tried to manipulate the ark's presence being carried by Hophni and Phineas, the answer to who may enter his presence is: only one with clean hands and a pure heart, and in contrast to the actions of Hophni and Phineas, who were morally corrupt and unfit for priestly worship of YHWH as they treated their duties with contempt, the answer is: one who has not taken delight in falsehood, nor taken an oath deceitfully —falsehood and deceit being euphemisms for idols. So, clean hands and a pure heart represent ethical purity, and rejection of idolatry is part of proper worship.

Grammatical Diagram

SimpleGrammar
DiscourseUnit [v. 4]
  Fragment
    Clause
      Subject
        Nominal <gloss="one with clean hands">
          ConstructChain
            adjective: נְקִי innocent
            noun: כַפַּיִם hands
        Conjunction
          conjunction: וּ and
        Nominal
          ConstructChain
            Nominal
              noun: <status="elided">
              RelativeClause
                RelativeParticle
                  particle: אֲשֶׁר who
                Clause
                  Subject <located="relative clause head">
                  Predicate
                    Predicate <gloss="has not delighted in falsehood">
                      verb: נָשָׂא has lifted up
                      adverb: לֹא not
                      Object
                        ConstructChain
                          noun: נַפְשׁ soul
                          suffix-pronoun: וֹ him <status="emendation">
                      Object <status="alternative">
                        ConstructChain
                          noun: נַפְשׁ soul
                          suffix-pronoun: ִי me
                      Adverbial
                        PrepositionalPhrase
                          Preposition
                            preposition: לַ to
                          Object
                            article: הַ the <status="elided">
                            noun: שָּׁוְא falsehood
                    Conjunction
                      conjunction: וְ and
                    Predicate 
                      verb: נִשְׁבַּע has taken an oath
                      adverb: לֹא not
                      Adverbial <gloss="deceitfully">
                        PrepositionalPhrase
                          Preposition
                            preposition: לְ for
                          Object
                            noun: מִרְמָה deceit
              adjective: בַר pure
            noun: לֵבָב heart
      Predicate <status="elided">
        Predicate
          verb: יַעֲלֶה may go up
          Adverbial
            PrepositionalPhrase
              Preposition
                preposition: בְ on
              Object
                Nominal
                  ConstructChain
                    noun: הַר mountain
                    noun: יְהוָה YHWH
        Conjunction
          conjunction: וּ and
        Predicate
          verb: יָקוּם may stand
        Adverbial
          PrepositionalPhrase
            Preposition
              preposition: בִּ in
            Object
              Nominal <gloss="his holy place">
                ConstructChain
                  noun: מְקוֹם place
                  noun: קָדְשׁ holiness
                  suffix-pronoun: וֹ him 
  

Summary

• Verse four answers the question of the previous verse and decrees that only those with ethical integrity and religious purity will be allowed to YHWH's holy place.

Notes

• As indicated by the diagram above, the descriptions in this verse provide the answer to the two "Who..." questions in v. 3, so the overt predication "may go up on the mountain of YHWH and may stand in his holy place" has been elided.

• Both construct chains clean hands and a pure heart (נְקִי כַפַּיִם וּֽבַר־לֵבָב) communicate a relationship of specification, i.e., with regard to ➞ "one with clean hands." Compare, for example, "forgiven with regard to offense, covered with regard to sin" (נְשׂוּי־פֶּשַׁע כְּסוּי חֲטָאָה; Ps 32:1) and "blameless with regard to their way (תְמִימֵי־דָרֶךְ; Ps 119:1), among others.

• In light of the third line, whose contextual domain is that of deceitful swearing, the sense of שָׁוְא as falsehood has been preferred here, rather than that of "futility" or "delusion," or even "idols." See further the Venn diagram and the discussion in the exegetical issue, The Text and Meaning of Ps 24:4b. Right worship involves ethical integrity and religious purity, so avoids idolatry, of which both falsehood (שָׁוְא) and deceit (מִרְמָה) can refer to.

• On the text and semantics of the second line of this verse, see the exegetical issue The Text and Meaning of Psalm 24:4b, where we conclude that it carries the sense of delight in (*נָשָׂא לַשָׁוְא *נַפְשׁוֹ).

• The use of נשׂא in this construction is also the first of six instances of this verb in the psalm, which constitute a large part of the poetic feature Lift up.

• The lamed in the prepositional phrase לְמִרְמָה functions as specification, in similar manner to לָבֶטַח "as far as confidence," i.e. "securely," so rendered deceitfully.

v. 5

Watch the Overview video on v. 5.

v.	Hebrew	Close-but-clear
5a	יִשָּׂ֣א בְ֭רָכָה מֵאֵ֣ת יְהוָ֑ה	He will receive blessing from YHWH
5b	וּ֝צְדָקָ֗ה מֵאֱלֹהֵ֥י יִשְׁעֽוֹ׃	and privilege from the God of his salvation.

Expanded Paraphrase

As for this person with moral and religious integrity, he will receive blessing from YHWH, just as Obed-Edom was blessed after inhabiting with the presence of the ark, and privilege from the God of his salvation—that is, the right standing to form part of those who will accompany YHWH's ark, just as Obed-Edom participated in the ark's procession.

Grammatical Diagram

SimpleGrammar
DiscourseUnit [v. 5]
    Fragment
      Clause
        Predicate
          verb: יִשָּׂא he will take up >> he will receive
          Object
            Nominal
              noun: בְרָכָה blessing
              Adjectival
                PrepositionalPhrase
                  Preposition
                    preposition: מֵאֵת from
                  Object
                    noun: יְהוָה YHWH
            Conjunction
              conjunction: וּ and
            Nominal
              noun: צְדָקָה privilege
              Adjectival
                PrepositionalPhrase
                  Preposition
                    preposition: מֵ from
                  Object
                    Nominal <gloss="the God of his salvation">
                      ConstructChain
                        noun: אֱלֹהֵי God
                        noun: יִשְׁע salvation
                        suffix-pronoun: וֹ him 
  

Summary

• Verse five assures the person who meets the qualifications decreed in the previous verses that he/she may approach YHWH's holy place, which involves the blessing of proximity to YHWH's ark and the privilege of being involved in the entrance procession of the ark.

Notes

• Though possibly read as modal yiqtol, יִשָׂא is best read as future indicative as forming part of the confident claim He will receive, and description of this person in vv. 3-4. The major versions also contain an indicative verb and its parallel in Psalm 15:5 also supports this interpretation. At the same time, in perlocutionary fashion, the indicative nature of the clause "functions to call its readers to become Jacob," as discussed in the next verse.

• There is little apparent difference between the two instances of from (מֵאֵת and מִן) in the present verse, rendered identically, for example, in the LXX, Jerome's iuxta Hebraeos and the Peshitta, as well as modern translations. It may be hypothesized that the compound מֵאֵת is to be construed as communicating both the origin and comitative nature of the "blessing" (בְרָכָה) as from with YHWH, though this is not a certainty.

• Although privilege is not a common gloss of צְדָקָה, in the present context, both צְדָקָה and the preceding blessing (בְּרָכָה) result in a person's permission to enter YHWH's presence: "The person who is 'conferred' with integrity automatically becomes part of the 'community of his seekers.'" See further the following Venn diagrams, which compare the glosses "justice" and privilege" for צְדָקָה.</ref> Indeed, if forming part of those who will accompany the ark to Jerusalem is the counterpart of blessing, Obed-Edom serves as an example of someone who enjoyed both this blessing and privilege (see 2 Sam 6:10-12; 1 Chr 15). Nevertheless, צְדָקָה has wider semantic potential.</ref>

• The mention of the God of his salvation activates the background events of the previous subduing of Israel's enemies, including both the Philistines and the Jebusite inhabitants of Jerusalem, as discussed in the introduction above.

v. 6

Watch the Overview video on v. 6.

v.	Hebrew	Close-but-clear
6a	זֶ֭ה דּ֣וֹר דֹּרְשָׁ֑יו	Such is the generation—those seeking him,
6b	מְבַקְשֵׁ֨י פָנֶ֖יךָ יַעֲקֹ֣ב סֶֽלָה׃	those who seek your face—of Jacob. Selah.

Expanded Paraphrase

Previously Israel tried to manipulate YHWH's presence and did not respect his boundaries of holiness. But such, that is, with moral purity and the ability to accompany the ark and enter YHWH's presence, is the generation of those now seeking him, of those who seek your face, the generation of Jacob. Selah.

Grammatical Diagram

SimpleGrammar
DiscourseUnit [v. 6]
    Fragment
      Clause
        Subject
          pronoun: זֶה such
        Predicate
          verb: is
          Complement
            Apposition
              Nominal
                ConstructChain
                  noun: דּוֹר generation
                  noun: יַעֲקֹב Jacob
              Nominal
                ConstructChain
                  verb-participle: דֹּרְשׁ those seeking
                  suffix-pronoun: ָיו him
              Nominal
                ConstructChain
                  verb-participle: מְבַקְשֵׁי those who seek
                  ConstructChain <gloss="your face">
                    noun: פָנֶי face
                    suffix-pronoun: ךָ you
    Fragment
      particle: סֶלָה selah 
  

Summary

• Verse six confirms that the blessing and privilege described in the previous verse characterizes those who seek YHWH in the present generation.

Notes

• This verse concludes the first of two major macrosyntactic units, primarily indicated by Selah (סֶלָה) at the end of the verse and the shift to a chain of imperatives in v. 7. Further the fourth and final global speech act division, vv. 5-6 constituting the confidence.

• The Such (זֶה), which begins the verse, communicates the manner function of the demonstrative, as attested cross-linguistically.

• For the alternative readings of the syntax of this verse, see the exegetical issue, The Text, Grammar, and Meaning of Psalm 24:6. Our preferred reading involves Vertical Grammar, such that Jacob in the second line modifies generation in the first line and the entire verse reads

This is the generation of Jacob,

those who seek him

those who seek your face.

• For the text of "god of," present in a number of modern translations, see the discussion in The Text, Grammar, and Meaning of Psalm 24:6. Nevertheless, according to our preferred view of reading Jacob, instead of God of Jacob, "v. 6 functions to point out who the true Jacob really is, the implication being that there are other proposals that need to be rejected (ones that draw on ethnicity or place of residence as primary markers of election, for example)."

• This verse is uniquely addressed to YHWH, as indicated by the second-person suffix on your face. The rest of the psalm is judged to be addressed to the congregation in general.

YHWH's Welcome

As discussed above, the final Selah of v. 6 indicates a significant discourse boundary in the psalm. This is confirmed by the fourth and final speech act of vv. 7–10:

Throughout vv. 7–9 the line-length pattern is dominated by three-line verses, elsewhere appearing only in v. 4.

v. 7

Watch the Overview video on v. 7.

v.	Hebrew	Close-but-clear
7a	שְׂא֤וּ שְׁעָרִ֨ים ׀רָֽאשֵׁיכֶ֗ם	Lift up your heads, gates,
7b	וְֽ֭הִנָּשְׂאוּ פִּתְחֵ֣י עוֹלָ֑ם	and be lifted up, eternal doorways,
7c	וְ֝יָב֗וֹא מֶ֣לֶךְ הַכָּבֽוֹד׃	so that the glorious king might enter!

Expanded Paraphrase

This true Jacob, those now seeking him in right worship, are those qualified to enter his presence as they bring the ark of YHWH to his temple-mountain—an image of the entire cosmos. After subduing anything chaotic in creation (vv. 1–2), he is like a returning victor from battle entering his capital city. Just as the ark was returned victoriously from the Philistine territory and the people of Beth-Shemesh lifted up their eyes and rejoiced, so lift up your heads in expectation and hope, gates, you true worshippers who seek YHWH's face, and be lifted up to open and welcome him, eternal doorways of Jerusalem and its inhabitants, so that the glorious king might enter to be enthroned, victorious, over his cosmic temple!

Grammatical Diagram

SimpleGrammar
DiscourseUnit [v. 7]
    Fragment
      Clause
        Predicate
          verb: שְׂאוּ lift up
          Object
            ConstructChain <gloss="your heads">
              noun: רָאשֵׁי heads
              suffix-pronoun: כֶם you
    Fragment
      Vocative
        noun: שְׁעָרִים gates
    Fragment
      particle: וְ and
    Fragment
      Clause
        Predicate
          verb: הִנָּשְׂאוּ be lifted up
    Fragment
      Vocative
        ConstructChain <gloss="eternal doorways">
          noun: פִּתְחֵי doorways
          noun: עוֹלָם eternity
    Fragment
      particle: וְ so that
    Fragment
      Clause
        Subject
          ConstructChain <gloss="the glorious king">
            noun: מֶלֶךְ king
            Nominal
              noun: כָּבוֹד glory
              article: הַ the
        Predicate
          verb: יָבוֹא might enter 
  

Summary

• Verse seven characterizes the city of Jerusalem as its gate, who are exhorted to open and welcome in their victorious, glorious king, who has been their victor in salvation in battle over both human and cosmic enemies.

Notes

• The construct chain פִּתְחֵי עוֹלָם (both here and in v. 9) communicates one of characteristic, i.e., "doorways of eternity" ➞ eternal doorways. For a full discussion of their identity, their heads and what it means to lift them, see the exegetical issue The Meaning of "Doors" in Ps 24:7, 9. In short, the gates seem to be metaphorical for the elders of the city, who represent the city's entire population, as explored in the following two imagery tables:

• For the result interpretation of the weyiqtol so that ... might enter (וְיָבוֹא), as well as that in v. 9, see, e.g., the JPS: "so the King of glory may come in!"

v. 8

Watch the Overview video on v. 8.

v.	Hebrew	Close-but-clear
8a	מִ֥י זֶה֮ מֶ֤לֶךְ הַכָּ֫ב֥וֹד	Who is this, the glorious king?
8b	יְ֭הוָה עִזּ֣וּז וְגִבּ֑וֹר	YHWH, a mighty one and a warrior;
8c	יְ֝הוָ֗ה גִּבּ֥וֹר מִלְחָמָֽה׃	YHWH, a battle warrior.

Expanded Paraphrase

Who is this, the glorious king? The one who created and sustains the world, YHWH, who has shown himself to be a mighty one and a warrior, superior over any other god, assuming his rest in the cosmic temple after establishing order in the cosmos; YHWH, a battle warrior, whose special presence is manifested by the Ark, having returned from battle to enter his temple-mount.

Grammatical Diagram

SimpleGrammar
DiscourseUnit [v. 8]
    Fragment
      Clause
        Subject
          Apposition
            Nominal <gloss="the glorious king">
              ConstructChain
                noun: מֶלֶךְ king
                Nominal
                  article: הַ the
                  noun: כָּבוֹד glory
            Nominal
              Adjectival
                adjective: זֶה this
        Predicate
          verb: is
          Complement
            Nominal
              pronoun: מִי who
    Fragment
      Clause
        Subject <status="elided">
          Nominal <gloss="the glorious king">
            ConstructChain
              noun: מֶלֶךְ king
              Nominal
                article: הַ the
                noun: כָּבוֹד glory
        Predicate
          verb: is
          Complement
            Apposition
              noun: יְהוָה YHWH
              Nominal
                Nominal
                  adjective: עִזּוּז a mighty one
                Conjunction
                  conjunction: וְ and
                noun: גִבּוֹר a warrior
    Fragment
      Clause
        Subject <status="elided">
          Nominal <gloss="the glorious king">
            ConstructChain
              noun: מֶלֶךְ king
              Nominal
                article: הַ the
                noun: כָּבוֹד glory
        Predicate
          verb: is
          Complement
            Apposition
              noun: יְהוָה YHWH
              Nominal
                ConstructChain <gloss="a battle warrior">
                  noun: גִּבּוֹר warrior
                  noun: מִלְחָמָה battle 
  

Summary

• Verse eight challenges the congregation to carefully consider the identity of this glorious king, who is no less than a mighty battle warrior, subduing all the people's enemies and reigning from his temple-mount.

Notes

• There are three possible ways to read the syntax of the first line of this verse (מִי זֶה מֶלֶךְ הַכָּבוֹד). Our preferred reading reflects right-dislocation of this glorious king (מֶלֶךְ הַכָּבוֹד) after the demonstrative pronoun this (זֶה).

• The following two alternative diagrams above represent two distinct readings of the first line of the verse, that of זֶה functioning as an interrogative clitic, "Who is (מִי זֶה)...?" and that of זֶה functioning as an adnominal demonstrative, "this glorious king" (זֶה מֶלֶךְ הַכָּבוֹד). Although popular among modern translations, these interpretations of the syntax are not persuasive and have been rejected for a number of reasons.

SimpleGrammar
DiscourseUnit [v. 8 alternatives]
    Fragment <status="alternative">
      Clause
        Subject
          Nominal <gloss="the glorious king">
            ConstructChain
              noun: מֶלֶךְ king
              Nominal
                article: הַ the
                noun: כָּבוֹד glory
        Predicate
          verb: is
          Complement
            Nominal
              pronoun: מִי who
              adjective: זֶה 
    Fragment <status="alternative">
      Clause
        Subject
          Nominal <gloss="this glorious king">
            ConstructChain
              noun: מֶלֶךְ king
              Nominal
                article: הַ the
                noun: כָּבוֹד glory
            adjective: זֶה this
        Predicate
          verb: is
          Complement
            Nominal
              pronoun: מִי who 
  

• Just as in v. 3 above, the interrogative is probably not a real question, but an indirect speech act providing a directive, to challenge the hearer to engage in proper reflection on YHWH's identity.

v. 9

Watch the Overview video on v. 9.

v.	Hebrew	Close-but-clear
9a	שְׂא֤וּ שְׁעָרִ֨ים ׀רָֽאשֵׁיכֶ֗ם	Lift up your heads, gates,
9b	וּ֭שְׂאוּ פִּתְחֵ֣י עוֹלָ֑ם	and lift up, eternal doorways,
9c	וְ֝יָבֹא מֶ֣לֶךְ הַכָּבֽוֹד׃	so that the glorious king might enter!

Expanded Paraphrase

Lift up your heads, gates of Jerusalem, even of all creation—indeed, of all his created subjects! And lift up to open, eternal doorways, so that the glorious king might enter!

Grammatical Diagram

SimpleGrammar
DiscourseUnit [v. 9]
    Fragment
      Clause
        Predicate
          verb: שְׂאוּ lift up
          Object
            ConstructChain <gloss="your heads">
              noun: רָאשֵׁי heads
              suffix-pronoun: כֶם you
    Fragment
      Vocative
        noun: שְׁעָרִים gates
    Fragment
      particle: וּ and
    Fragment
      Clause
        Predicate
          verb: שְׂאוּ lift up
          Object <status="alternative">
            ConstructChain <gloss="your heads">
              noun: רָאשֵׁי heads <status="elided">
              suffix-pronoun: כֶם you <status="elided">
    Fragment
      Vocative
        ConstructChain <gloss="eternal doorways">
          noun: פִּתְחֵי doorways
          noun: עוֹלָם eternity
    Fragment
      particle: וְ so that
    Fragment
      Clause
        Subject
          ConstructChain <gloss="the glorious king">
            noun: מֶלֶךְ king
            Nominal
              noun: כָּבוֹד glory
              article: הַ the
        Predicate
          verb: יָבוֹא might enter 
  

Summary

• Verse nine repeats the welcoming exhortation of verse seven.

Notes

• The only difference between v. 7 and v. 9 is the consistent use of the qal stem for the two imperatives lift up (שְׂאוּ... וּשְׂאוּ), whereas v. 7 switches to a niphal in its second case: "be lifted up." Radak suggests that the object "your heads" has been elided in the second line, as indicated by the alternative addition to the diagram.

• In any case, we have here the final two instances of the root נשׂא, as discussed in the poetic feature, Lift up (see v. 4 above).

• For the result interpretation of the weyiqtol so that ... might enter (וְיָבוֹא), as well as that in v. 7 above, see, e.g., the JPS: "so the King of glory may come in!"

v. 10

Watch the Overview video on v. 10.

v.	Hebrew	Close-but-clear
10a	מִ֤י ה֣וּא זֶה֮ מֶ֤לֶךְ הַכָּ֫ב֥וֹד	Who is this, the glorious king?
10b	יְהוָ֥ה צְבָא֑וֹת ה֤וּא מֶ֖לֶךְ הַכָּב֣וֹד סֶֽלָה׃	YHWH of armies, he is the glorious king. Selah.

Expanded Paraphrase

Who is this, the glorious king? The Lord of all creation who has revealed himself as YHWH of armies, who sits enthroned between the cherubim on the ark, who has established his special presence on Mount Zion—he is the glorious king, to whom belongs the worship of the whole world. Selah.

Grammatical Diagram

SimpleGrammar
DiscourseUnit [v. 10]
    Fragment
      Clause
        Subject
          Apposition
            Nominal <gloss="the glorious king">
              ConstructChain
                noun: מֶלֶךְ king
                Nominal
                  article: הַ the
                  noun: כָּבוֹד glory
            Nominal
              Adjectival
                adjective: זֶה this
        Predicate
          verb: הוּא is
          Complement
            Nominal
              pronoun: מִי who
    Fragment
      Clause
        Subject
          Apposition
            Nominal
              ConstructChain
                noun: יְהוָה YHWH
                noun: צְבָאוֹת armies
            pronoun: הוּא he
        Predicate
          verb: is
          Complement
            ConstructChain <gloss="the glorious king">
              noun: מֶלֶךְ king
              Nominal
                noun: כָּבוֹד glory
                article: הַ the
    Fragment
      particle: סֶלָה selah 
  

Summary

• Verse ten repeats the challenge of verse eight—that the congregation carefully consider the identity of this glorious king—though here they are challenged to slow down further and reflect more deeply. It turns out that this glorious king is YHWH of armies, sovereign creator and sustainer of everything, the warrior who dwells between the cherubim and accompanies the ark (1 Sam 4:4; 2 Sam 6:2).

Notes

• Regarding the phrase Who is this...? (מִי הוּא זֶה), see grammar notes above for v. 8. Although interrogative clitics are widely attested for the demonstrative זֶה (despite the prosodic indications that this is not the case in v. 8), this would be a unique attestation of an independent pronoun compounding onto מִי זֶה for the same effect, and even falling in between: מִי הוּא זֶה! Rather, this construction should be understood as a tripartite copular clause, with the so-called pronominal copula הוּא. Further, the conjunctive accents between these three constituents, yet disjunctive on the clause-final זֶה, supports this reading. Compare the pattern found in "The Lord is righteous" (צַדִּיק הוּא יְהוָה; NIV) in Lamentations 1:18.

• The entire psalm—especially from vv. 1-2 onwards and specifically the syntax of v. 10—leads up to the revelation of this identity as YHWH of armies, as discussed in the poetic feature, The final "who".

The poetic feature emerges from the repetition of the pronoun "he" (הוּא), which is syntactically unnecessary but pragmatically significant in vv. 2, 8 and 10.The psalm begins by declaring that all creation belongs to YHWH (v. 1), because he and he alone established it upon the waters, indicated by the focus-fronting of the pronoun, as discussed in v. 2 above. There is also a syntactic development between the two "Who...?" questions of vv. 8 and 10. The first "Who is this...?" is simply posed as a verbless clause (מִי זֶה), while v. 10 employs הוּא as a pronominal copula, such that "Who is this...? is communicated by מִי הוּא זֶה. Similarly, the answer in v. 10 left-dislocates YHWH of armies (יְהוָה צְבָאוֹת) which is resumed by the pronoun he (הוּא). Why the importance of YHWH's ownership and authority over creation, as indicated by the focus-fronted "he" (v. 2)? The answer begins to unfold when we are invited to answer the question posed in v. 8, with the language of "mighty one" and "battle warrior." But a more obvious allusion to YHWH's creative activity occurs here in the final line. Along with the extensive repetition of both question and answer throughout vv. 7-10, the pronominal copula and left-dislocation provide two instances of added הוּא in v. 10a and 10b (in comparison with v. 8). This slows down the audience's processing to further consider this glorious king's identity as "YHWH of armies," a term used for both and the lord of a mighty army (see Judg 5:20; Amos 4:13) and of the stars (see Ps 33:6 with its Gen 1 allusion), as well as YHWH's creative power itself (as in Amos 5:9; 9:5-6). Finally, the title is used to refer to YHWH's dwelling presence with the ark in 1 Samuel 4:4 and even more explicitly in 2 Samuel 6:2. Thus, we reach a climactic and satisfying closure for the relevance of vv. 1-2 and the ark theme, which ties together the entire poem, in the very last line of the psalm.

Legends

Grammatical diagram

  Grammatical Diagram Legend

Visualization	Description
	The clause is represented by a horizontal line with a vertical line crossing through it, separating the subject and the verb.
	The object is indicated by a vertical line that does not cross the horizontal line of the clause. Infinitives and participles may also have objects. If the direct object marker (d.o.m.) is present in the text, it appears in the diagram immediately before the object. If the grammar includes a secondary object, the secondary object will appear after the object, separated by another vertical line that does not cross the horizontal line of the clause.
	The subject complement follows the verb (often omitted in Hebrew) separated with a line leaning toward the right. It can be a noun, a whole prepositional phrase or an adjective. The later two appear modifying the complement slot.
	When a noun further describes or renames the object, it is an object complement. The object complement follows the object separated by a line leaning toward the right.
	In a construct chain, the noun in the absolute form modifies the noun in the construct form.
	Participles are indicated in whatever position in the clause they are in with a curved line before the participle. Participles can occur as nominal, where they take the place of a noun, predicate, where they take the place of a verb, or attributive, where they modify a noun or a verb similar to adjectives or adverbs.
	Infinitives are indicated by two parallel lines before the infinitive that cross the horizontal line. Infinitive constructs can appear as the verb in an embedded clause. Infinitive absolutes typically appear as an adverbial.
	The subject of the infinitive often appears in construct to it. In this situation, the infinitive and subject are diagrammed as a construct chain.
	The object of the infinitive is indicated by a vertical line that does not cross the horizontal line of the infinitival clause.
	Modifiers are represented by a solid diagonal line from the word they modify. They can attach to verbs, adjectives, or nouns. If modifying a verb or adjective, it is an adverb, but if modifying a noun, it is an adjective, a quantifier, or a definite article. If an adverb is modifying a modifier, it is connected to the modifier by a small dashed horizontal line.
	Adverbials are indicated by a dashed diagonal line extending to a horizontal line. These are nouns or infinitives that function adverbially (modifying either a verb or a participle), but are not connected by a preposition.
	Prepositional phrases are indicated by a solid diagonal line extending to a horizontal line. The preposition is to the left of the diagonal line and the dependent of the preposition is on the horizontal line. They can modify verbs (adverbial) or nouns (adjectival).
	Embedded clauses are indicated by a "stand" that looks like an upside-down Y. The stand rests in the grammatical position that the clause fulfills. Extending from the top of the stand is a horizontal line for the clause. If introduced by a complementizer, for example כִּי, the complementizer appears before the stand. Embedded clauses can stand in the place of any noun.
	When clauses are joined by a conjunction, they are compound clauses. These clauses are connected by a vertical dotted line. The conjunction is placed next to the dotted line.
	Within a clause, if two or more parts of speech are compound, these are represented by angled lines reaching to the two compound elements connected by a solid vertical line. If a conjunction is used, the conjunction appears to the left of the vertical line. Almost all parts of speech can be compound.
	Subordinate clauses are indicated by a dashed line coming from the line dividing the subject from the predicate in the independent clause and leading to the horizontal line of the subordinate clause. The subordinating conjunction appears next to the dashed line.
	Relative clauses also have a dashed line, but the line connects the antecedent to the horizontal line of the relative clause. The relative particle appears next to the dashed line.
	Sentence fragments are represented by a horizontal line with no vertical lines. They are most frequently used in superscriptions to psalms. They are visually similar to discourse particles and vocatives, but most often consist of a noun phrase (that does not refer to a person or people group) or a prepositional phrase.
	In the body of the psalm, a horizontal line by itself (with no modifiers or vertical lines) can indicate either a discourse particle or a vocative (if the word is a noun referring to a person or people group). A discourse particle is a conjunction or particle that functions at the discourse level, not at the grammatical level. Vocatives can appear either before or after the clause addressed to them, depending on the word order of the Hebrew.
	Apposition is indicated by an equal sign equating the two noun phrases. This can occur with a noun in any function in a sentence.

Hebrew text colors
Default preferred text	The default preferred reading is represented by a black line. The text of the MT is represented in bold black text.
Dispreferred reading	The dispreferred reading is an alternative interpretation of the grammar, represented by a pink line. The text of the MT is represented in bold pink text, while emendations and revocalizations retain their corresponding colors (see below).
Emended text	Emended text, text in which the consonants differ from the consonants of the Masoretic text, is represented by bold blue text, whether that reading is preferred or dispreferred.
Revocalized text	Revocalized text, text in which only the vowels differ from the vowels of the Masoretic text, is represented by bold purple text, whether that reading is preferred or dispreferred.
(Supplied elided element)	Any element that is elided in the Hebrew text is represented by bold gray text in parentheses.
( )	The position of a non-supplied elided element is represented by empty black parentheses. For example, this would be used in the place of the noun when an adjective functions substantivally or in the place of the antecedent when a relative clause has an implied antecedent.

Gloss text colors
Gloss used in the CBC	The gloss used in the Close-but-Clear translation is represented by bold blue text.
Literal gloss >> derived meaning	A gloss that shows the more literal meaning as well as the derived figurative meaning is represented in blue text with arrows pointing towards the more figurative meaning. The gloss used in the CBC will be bolded.
Supplied elided element	The gloss for a supplied elided element is represented in bold gray text.

Shapes and colours on grammatical diagram

Visualization	Description
	The prepositional phrase is indicated by a solid green oval.
	The construct chain is indicated by a solid yellow oval.
	When the conjunction ו appears at the phrase-level (not clause-level), it is indicated by a solid light purple oval.
	The article is indicated by a solid blue oval.

Expanded paraphrase

(For more information, click "Expanded Paraphrase Legend" below.)

Expanded Paraphrase Legend

Expanded paraphrase legend
Close but Clear (CBC) translation	The CBC, our close but clear translation of the Hebrew, is represented in bold text.
Assumptions	Assumptions which provide background information, presuppositions, entailments, and inferences are represented in italics.

Bibliography

Atkinson, Ian. 2026. "The Demonstrative Pronoun," in The Cambridge Grammar of Biblical Hebrew. Edited by G. Khan et al. Cambridge: University of Cambridge and Open Book Publishers.

Berlin, Adele. 2008. The Dynamics of Biblical Paralellism. Bloomington & Indianapolis: Indiana University Press.

Briggs, Charles A. & Briggs, Emilie G. 1906-7. A Critical and Exegetical Commentary on the Book of Psalms, International Critical Commentary. New York: C. Scribner’s Sons.

Campbell, A. F. 1979b. "Yahweh and the Ark: A Case Study in Narrative," in Journal of Biblical Literature 98, no. 1:31-43.

Craigie, Peter C. 2004. Psalms 1-50. Second edition. Nashville, TN: Nelson.

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