The Meaning of "Doors" (פִּתְחֵי) in Ps 24:7, 9

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Back to Psalm 24

Introduction

In Psalm 24:7 we read the command: שְׂא֤וּ שְׁעָרִ֨ים ׀ רָֽאשֵׁיכֶ֗ם וְֽ֭הִנָּשְׂאוּ פִּתְחֵ֣י עוֹלָ֑ם, repeated almost verbatim in v. 9 (with וּשְׂאוּ instead of וְהִנָּשְׂאוּ). Although modern translations are quite uniform on how they treat these clauses, the LXX goes in a slightly different direction (see What are the heads? below).[1] Nonetheless, the identity of both the doors and heads merit discussion, their sense not being immediately obvious. However, the following options are not mutually exclusive and the context of Ps. 24 seems to present a both/and rather than an either/or.

The Identity of the Doors

Gatekeepers


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<The doors are actually people>: The addressing the doors/gates really references the gatekeepers. #dispreferred
 + <Participial form of שׁער>: The verbal form of the root שׁ׳׳ער is used for gatekeepers, (see, for example 1 Chr. 15:23, 2 Chr. 34:13, Neh. 10:40), and the same consonants could be maintained for this reading, so שֹׁעֲרִים from שְׁעָרִים. #dispreferred
  _ <The Second Line>: The explicit פִּתְחֵי in the second line makes it unlikely that the first should be read as a participle and not identified as the gates themselves.
 + <Personification>: The word 'gates' could be used metonymically to refer to the gatekeepers (cf. 'the law' for police officers). #dispreferred
  _ <The Modification 'ancient'>: Even if read metonymically, it is unlikely that gatekeepers would be referred to as 'ancient' (עוֹלָם).


Argument Mapn0The doors are actually peopleThe addressing the doors/gates really references the gatekeepers. n1Participial form of שׁערThe verbal form of the root שׁ׳׳ער is used for gatekeepers, (see, for example 1 Chr. 15:23, 2 Chr. 34:13, Neh. 10:40), and the same consonants could be maintained for this reading, so שֹׁעֲרִים from שְׁעָרִים. n1->n0n2The Second LineThe explicit פִּתְחֵי in the second line makes it unlikely that the first should be read as a participle and not identified as the gates themselves.n2->n1n3PersonificationThe word 'gates' could be used metonymically to refer to the gatekeepers (cf. 'the law' for police officers). n3->n0n4The Modification 'ancient'Even if read metonymically, it is unlikely that gatekeepers would be referred to as 'ancient' (עוֹלָם). n4->n3


The City Entrance


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<The doors are the entrance of Jerusalem>: The doors/gates refer to the entrance of Jerusalem (Hengstenberg 1863-64: 412 :C:; Perowne 1870-1: 242 :C:; Kirkpatrick 1897: 127, 130 :C:; Briggs 1906-7: 214 :C:; VanGemeren 2007 :C:; Walton 2009 :M:).
 + <Historic Context of Ps. 24>: The entrance procession of the Ark of YHWH in 2 Sam. 6 is the historical background of the Psalm, and we know that the Ark entered the "city of David" (2 Sam. 7:16, וְהָיָה֙ אֲר֣וֹן יְהוָ֔ה בָּ֖א עִ֣יר דָּוִ֑ד).
  + <Ancient Near Eastern Context>: The gates and gate structure were significant as business and administrative centres of the local populations in ANE cities (cf. Ruth 4). So, as recently conquered by David (2 Sam. 5), it would make good sense for the Ark of YHWH to enter through the gates of the same city, as the glorious King and battle warrior's (Ps. 24:8) symbolic victory entrance.
 + <The Modification 'ancient'>: The mention of the doors as ''ancient'' is appropriate for Jerusalem's entrance, since it had existed as a royal city for centuries before David’s conquest (Gen. 14:18).
 + <Co-text of Ps. 24>: Ps. 24:3 mentions both the "mountain of the Lord" and "his holy place," and elsewhere YHWH's holy mountain is equivalent to Jerusalem (e.g., Pss. 2:6; 48).
  + [Canonical Context]: גָּ֘ד֤וֹל יְהוָ֣ה וּמְהֻלָּ֣ל מְאֹ֑ד בְּעִ֥יר אֱ֝לֹהֵ֗ינוּ הַר־קָדְשֽׁוֹ׃ (Ps. 48:2), כַּאֲשֶׁ֤ר שָׁמַ֨עְנוּ׀ כֵּ֤ן רָאִ֗ינוּ בְּעִיר־יְהוָ֣ה צְ֭בָאוֹת בְּעִ֣יר אֱלֹהֵ֑ינוּ אֱלֹ֘הִ֤ים יְכוֹנְנֶ֖הָ עַד־עוֹלָ֣ם סֶֽלָה׃ (Ps. 48:9).


Argument Mapn0Canonical Contextגָּ֘ד֤וֹל יְהוָ֣ה וּמְהֻלָּ֣ל מְאֹ֑ד בְּעִ֥יר אֱ֝לֹהֵ֗ינוּ הַר־קָדְשֽׁוֹ׃ (Ps. 48:2), כַּאֲשֶׁ֤ר שָׁמַ֨עְנוּ׀ כֵּ֤ן רָאִ֗ינוּ בְּעִיר־יְהוָ֣ה צְ֭בָאוֹת בְּעִ֣יר אֱלֹהֵ֑ינוּ אֱלֹ֘הִ֤ים יְכוֹנְנֶ֖הָ עַד־עוֹלָ֣ם סֶֽלָה׃ (Ps. 48:9).n5Co-text of Ps. 24Ps. 24:3 mentions both the "mountain of the Lord" and "his holy place," and elsewhere YHWH's holy mountain is equivalent to Jerusalem (e.g., Pss. 2:6; 48).n0->n5n1The doors are the entrance of JerusalemThe doors/gates refer to the entrance of Jerusalem (Hengstenberg 1863-64: 412 🄲; Perowne 1870-1: 242 🄲; Kirkpatrick 1897: 127, 130 🄲; Briggs 1906-7: 214 🄲; VanGemeren 2007 🄲; Walton 2009 🄼).n2Historic Context of Ps. 24The entrance procession of the Ark of YHWH in 2 Sam. 6 is the historical background of the Psalm, and we know that the Ark entered the "city of David" (2 Sam. 7:16, וְהָיָה֙ אֲר֣וֹן יְהוָ֔ה בָּ֖א עִ֣יר דָּוִ֑ד).n2->n1n3Ancient Near Eastern ContextThe gates and gate structure were significant as business and administrative centres of the local populations in ANE cities (cf. Ruth 4). So, as recently conquered by David (2 Sam. 5), it would make good sense for the Ark of YHWH to enter through the gates of the same city, as the glorious King and battle warrior's (Ps. 24:8) symbolic victory entrance.n3->n2n4The Modification 'ancient'The mention of the doors as ''ancient'' is appropriate for Jerusalem's entrance, since it had existed as a royal city for centuries before David’s conquest (Gen. 14:18).n4->n1n5->n1


The Tent/Temple Entrance


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<The doors are the entrance of the Tabernacle/Temple>: The doors/gates refer to the entrance of the Tabernacle/Temple (Ibn Ezra :C:; Calvin 1571 :C:; Jacobson 2014 :C:). #dispreferred
 + <Historic Context of Ps. 24>: The entrance procession of the Ark of YHWH in 2 Sam. 6 is the historical background of the Psalm, and we know that the Ark entered the "tent" (2 Sam. 6:17, וַיָּבִ֜אוּ אֶת־אֲר֣וֹן יְהוָ֗ה וַיַּצִּ֤גוּ אֹתוֹ֙ בִּמְקוֹמ֔וֹ בְּת֣וֹךְ הָאֹ֔הֶל אֲשֶׁ֥ר נָטָה־ל֖וֹ דָּוִ֑ד). #dispreferred
 - <The Tent Structure>: The temple had not been built at this point.
  _ <Historical Reanalysis>: The entryway of the doors of the gate (2 Sam. 6:17) could have become equated with the more permanent structure of the temple in the following generation. #dispreferred
 - <The Modification 'ancient'>: The temple not having been built at this point, it is unlikely that the entryway to the tent David had established for the Ark would be described as ''ancient''.
 + <Canonical Context>: The gates mentioned in Ps 118:19-20 seem to refer to the Temple itself, and indeed the blessing and righteousness received from YHWH (cf. Ps. 24:5) seem more likely to be from the tent/temple structure, where time and time again YHWH had revealed Himself in glory (Ex. 40:34-35, 1 Kgs. 8:11), and in which everyone cries “Glory!” (Ps. 29:9). Even "tent" is equated with "holy hill" in Ps. 15:1. #dispreferred
  + [Canonical Context]: יְ֭הֹוָה מִי־יָג֣וּר בְּאָהֳלֶ֑ךָ מִֽי־יִ֝שְׁכֹּ֗ן בְּהַ֣ר קָדְשֶֽׁךָ׃ (Ps. 15:1), ק֤וֹל יְהוָ֨ה׀ יְחוֹלֵ֣ל אַיָּלוֹת֮ וַֽיֶּחֱשֹׂ֪ף יְעָ֫ר֥וֹת וּבְהֵיכָל֑וֹ כֻּ֝לּ֗וֹ אֹמֵ֥ר כָּבֽוֹד׃ (Ps. 29:9), פִּתְחוּ־לִ֥י שַׁעֲרֵי־צֶ֑דֶק אָֽבֹא־בָ֝ם אוֹדֶ֥ה יָֽהּ׃ זֶֽה־הַשַּׁ֥עַר לַיהוָ֑ה צַ֝דִּיקִ֗ים יָבֹ֥אוּ בֽוֹ׃ (Ps. 118:19-20). #dispreferred
  + <Glory theme in Ps. 24>: The prevalence of 'glory' throughout vv. 7-10 provides salience for the prototypical embodiment of glory: the tent/tabernacle structure. #dispreferred
   +['Glory' motif]: Canonically, “Because glory appears as a stock evaluative term to ascribe greatness to God, it may appear to be more of an abstraction than a concrete image. A good starting point, therefore, is the Shekinah of God that appeared in visible form in both the tabernacle and the temple." ("Glory," in Ryken, Wilhoit, Longman (eds.) 1998: :D:). #dispreferred


Argument Mapn0Canonical Contextיְ֭הֹוָה מִי־יָג֣וּר בְּאָהֳלֶ֑ךָ מִֽי־יִ֝שְׁכֹּ֗ן בְּהַ֣ר קָדְשֶֽׁךָ׃ (Ps. 15:1), ק֤וֹל יְהוָ֨ה׀ יְחוֹלֵ֣ל אַיָּלוֹת֮ וַֽיֶּחֱשֹׂ֪ף יְעָ֫ר֥וֹת וּבְהֵיכָל֑וֹ כֻּ֝לּ֗וֹ אֹמֵ֥ר כָּבֽוֹד׃ (Ps. 29:9), פִּתְחוּ־לִ֥י שַׁעֲרֵי־צֶ֑דֶק אָֽבֹא־בָ֝ם אוֹדֶ֥ה יָֽהּ׃ זֶֽה־הַשַּׁ֥עַר לַיהוָ֑ה צַ֝דִּיקִ֗ים יָבֹ֥אוּ בֽוֹ׃ (Ps. 118:19-20). n7Canonical ContextThe gates mentioned in Ps 118:19-20 seem to refer to the Temple itself, and indeed the blessing and righteousness received from YHWH (cf. Ps. 24:5) seem more likely to be from the tent/temple structure, where time and time again YHWH had revealed Himself in glory (Ex. 40:34-35, 1 Kgs. 8:11), and in which everyone cries “Glory!” (Ps. 29:9). Even "tent" is equated with "holy hill" in Ps. 15:1. n0->n7n1'Glory' motifCanonically, “Because glory appears as a stock evaluative term to ascribe greatness to God, it may appear to be more of an abstraction than a concrete image. A good starting point, therefore, is the Shekinah of God that appeared in visible form in both the tabernacle and the temple." ("Glory," in Ryken, Wilhoit, Longman (eds.) 1998: 🄳). n8Glory theme in Ps. 24The prevalence of 'glory' throughout vv. 7-10 provides salience for the prototypical embodiment of glory: the tent/tabernacle structure. n1->n8n2The doors are the entrance of the Tabernacle/TempleThe doors/gates refer to the entrance of the Tabernacle/Temple (Ibn Ezra 🄲; Calvin 1571 🄲; Jacobson 2014 🄲). n3Historic Context of Ps. 24The entrance procession of the Ark of YHWH in 2 Sam. 6 is the historical background of the Psalm, and we know that the Ark entered the "tent" (2 Sam. 6:17, וַיָּבִ֜אוּ אֶת־אֲר֣וֹן יְהוָ֗ה וַיַּצִּ֤גוּ אֹתוֹ֙ בִּמְקוֹמ֔וֹ בְּת֣וֹךְ הָאֹ֔הֶל אֲשֶׁ֥ר נָטָה־ל֖וֹ דָּוִ֑ד). n3->n2n4The Tent StructureThe temple had not been built at this point.n4->n2n5Historical ReanalysisThe entryway of the doors of the gate (2 Sam. 6:17) could have become equated with the more permanent structure of the temple in the following generation. n5->n4n6The Modification 'ancient'The temple not having been built at this point, it is unlikely that the entryway to the tent David had established for the Ark would be described as ''ancient''.n6->n2n7->n2n8->n7


Nevertheless, Targum Psalms sees the need to vary between the Holy Temple (בֵית מַקְדְשָׁא) in v.7 and the Garden of Eden (גִנְתָא דְעֵדֶן) in v. 9! So could the entire creation, from Eden onwards, be in view, if indeed “Israel sees the cosmos in temple terms and God’s rest as a result of having established order in the cosmos”?[2]

The Cosmos Entrance


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<The doors are the entrance of the entire Cosmos>: The doors/gates metaphorically refer to the entrance of the physical universe (Cross 1973: 98 :M:; Keel 1978: 172 :M:; Mowinckel 1962 vol. 1: 115-116 :M:; Wilson 2002 :C:; Jacobson 2014 :C:; Walton 2018: 167-8 :M:).
 + <Liturgical use>: The procession liturgy of Ps. 24 probably reenacts YHWH's victory over the watery chaos "and his enthronement in the divine council, or, better, in his newly built (cosmic) temple" (Cross 1973: 93-94 :M:).
  + <Co-text of Ps. 24>: Ps. 24: 1-2 describes YHWH as victorious as the primeval waters of chaos are conquered and brought into submission. So if returning from battle, as YHWH of armies (v. 10), the entire cosmos would be a fitting sphere for His entrance.
   + [Co-text of Ps. 24]: לַֽ֭יהוָה הָאָ֣רֶץ וּמְלוֹאָ֑הּ תֵּ֝בֵ֗ל וְיֹ֣שְׁבֵי בָֽהּ׃ כִּי־ה֖וּא עַל־יַמִּ֣ים יְסָדָ֑הּ וְעַל־נְ֝הָר֗וֹת יְכוֹנְנֶֽהָ׃ (Ps. 24:1–2), מִ֤י ה֣וּא זֶה֮ מֶ֤לֶךְ הַכָּ֫ב֥וֹד יְהוָ֥ה צְבָא֑וֹת ה֤וּא מֶ֖לֶךְ הַכָּב֣וֹד סֶֽלָה׃ (Ps. 24:10).
 + <Canonical context>: The Garden provides a representation of the entire cosmos (Cross 1973 :M:, Walton 2018 :M:) and the sky as the transcendent doors of the heavenly dwelling of Yahweh (Wilson 2002 :C:). 
  + <Ancient Near Eastern Context>: Neighbouring cultures believed the entrance through the vault of the sky was made through gates (Walton 2018 :M:).


Argument Mapn0Co-text of Ps. 24לַֽ֭יהוָה הָאָ֣רֶץ וּמְלוֹאָ֑הּ תֵּ֝בֵ֗ל וְיֹ֣שְׁבֵי בָֽהּ׃ כִּי־ה֖וּא עַל־יַמִּ֣ים יְסָדָ֑הּ וְעַל־נְ֝הָר֗וֹת יְכוֹנְנֶֽהָ׃ (Ps. 24:1–2), מִ֤י ה֣וּא זֶה֮ מֶ֤לֶךְ הַכָּ֫ב֥וֹד יְהוָ֥ה צְבָא֑וֹת ה֤וּא מֶ֖לֶךְ הַכָּב֣וֹד סֶֽלָה׃ (Ps. 24:10).n3Co-text of Ps. 24Ps. 24: 1-2 describes YHWH as victorious as the primeval waters of chaos are conquered and brought into submission. So if returning from battle, as YHWH of armies (v. 10), the entire cosmos would be a fitting sphere for His entrance.n0->n3n1The doors are the entrance of the entire CosmosThe doors/gates metaphorically refer to the entrance of the physical universe (Cross 1973: 98 🄼; Keel 1978: 172 🄼; Mowinckel 1962 vol. 1: 115-116 🄼; Wilson 2002 🄲; Jacobson 2014 🄲; Walton 2018: 167-8 🄼).n2Liturgical useThe procession liturgy of Ps. 24 probably reenacts YHWH's victory over the watery chaos "and his enthronement in the divine council, or, better, in his newly built (cosmic) temple" (Cross 1973: 93-94 🄼).n2->n1n3->n2n4Canonical contextThe Garden provides a representation of the entire cosmos (Cross 1973 🄼, Walton 2018 🄼) and the sky as the transcendent doors of the heavenly dwelling of Yahweh (Wilson 2002 🄲). n4->n1n5Ancient Near Eastern ContextNeighbouring cultures believed the entrance through the vault of the sky was made through gates (Walton 2018 🄼).n5->n4


What are the heads?


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<Symbolic>: The 'heads' are a symbolic element of the personification of the gates.
 + <The doors are personified as a council of elders>: The doors/gates refer to a heavenly council of elders welcoming their victor into his conquered city (see '''Cosmos''' argument map).
  + <The לָשֵׂאת רֹאשׁ construction>: The head-lifting was probably a sign of anticipation and hope (Wilson 2002 :C:), as seen in other uses of this conceptual metaphor in the Old Testament.
   +[Example of the לָשֵׂאת רֹאשׁ construction]: Ps. 3:3, וְאַתָּ֣ה יְ֭הוָה מָגֵ֣ן בַּעֲדִ֑י כְּ֝בוֹדִ֗י וּמֵרִ֥ים רֹאשִֽׁי׃.
 + <The Ancient Near Eastern Context>: If the temple-city is in view as a representation of YHWH’s glory and rule over the entire cosmos and the gates are personified as possessing heads, they fit the profile as being compared to a council of elders at the reception of their Great Warrior.
  + [The Ancient Near Eastern Context]: The same expression is found in the assembly of gods in CTA 2 (see Hallo (ed.) 2003: 245ff.) as Ba’al returns to tackle Yammu and Naharu’s threats (cf. Ps. 24:2 for a similar mention of יַמִּים and נְהָרוֹת) he encourages the council of gods not to let their heads drop, but to be encouraged and lift their heads up.


Argument Mapn0Example of the לָשֵׂאת רֹאשׁ constructionPs. 3:3, וְאַתָּ֣ה יְ֭הוָה מָגֵ֣ן בַּעֲדִ֑י כְּ֝בוֹדִ֗י וּמֵרִ֥ים רֹאשִֽׁי׃.n4The לָשֵׂאת רֹאשׁ constructionThe head-lifting was probably a sign of anticipation and hope (Wilson 2002 🄲), as seen in other uses of this conceptual metaphor in the Old Testament.n0->n4n1The Ancient Near Eastern ContextThe same expression is found in the assembly of gods in CTA 2 (see Hallo (ed.) 2003: 245ff.) as Ba’al returns to tackle Yammu and Naharu’s threats (cf. Ps. 24:2 for a similar mention of יַמִּים and נְהָרוֹת) he encourages the council of gods not to let their heads drop, but to be encouraged and lift their heads up.n5The Ancient Near Eastern ContextIf the temple-city is in view as a representation of YHWH’s glory and rule over the entire cosmos and the gates are personified as possessing heads, they fit the profile as being compared to a council of elders at the reception of their Great Warrior.n1->n5n2SymbolicThe 'heads' are a symbolic element of the personification of the gates.n3The doors are personified as a council of eldersThe doors/gates refer to a heavenly council of elders welcoming their victor into his conquered city (see '''Cosmos''' argument map).n3->n2n4->n3n5->n2



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<The 'heads' are the rulers>: The imperative is directed towards the 'leaders' as the heads (οἱ ἄρχοντες derived from רֹאשׁ), and the doors as the patient to be lifted up (LXX). #dispreferred
 + [LXX]: ἄρατε πύλας, οἱ ἄρχοντες ὑμῶν, καὶ ἐπάρθητε, πύλαι αἰώνιοι. #dispreferred
 - <Ancient versions>: Besides the LXX, the doors are uniformly taken as the addressee.
  + [Ancient versions]: Jerome: levate portae capita vestra; Peshitta: ܐܪܝܡܘ ܬܪ̈ܥܐ ܪ̈ܝܫܝܟܘܢ; Targum: זְקֻפוּ תַרְעֵי בֵית מַקְדְשָׁא רֵישֵׁיכוֹן.
 + [Recensions]: The LXX's reading is followed by both Theodotion and Symmachus. #dispreferred
  _ [Aquila]: Aquila corrects the text to read ἄρατε πύλαι, κεφαλὰς ὑμῶν.
 - <The Second line>: Even in the LXX, the second line is clearly addressing the doors in the nominative case for vocative (ἐπάρθητε, πύλαι αἰώνιοι). 
 + <Animate addressee>: It makes more sense to address the rulers of the people than doors. #dispreferred
 _ <Syntax>: It is difficult to reconcile how a second person plural imperative can be directed at ''your rulers'' and not ''you'' (in this case we would expect a third person plural imperative).


Argument Mapn0LXXἄρατε πύλας, οἱ ἄρχοντες ὑμῶν, καὶ ἐπάρθητε, πύλαι αἰώνιοι. n4The 'heads' are the rulersThe imperative is directed towards the 'leaders' as the heads (οἱ ἄρχοντες derived from רֹאשׁ), and the doors as the patient to be lifted up (LXX). n0->n4n1Ancient versionsJerome: levate portae capita vestra; Peshitta: ܐܪܝܡܘ ܬܪ̈ܥܐ ܪ̈ܝܫܝܟܘܢ; Targum: זְקֻפוּ תַרְעֵי בֵית מַקְדְשָׁא רֵישֵׁיכוֹן.n5Ancient versionsBesides the LXX, the doors are uniformly taken as the addressee.n1->n5n2RecensionsThe LXX's reading is followed by both Theodotion and Symmachus. n2->n4n3AquilaAquila corrects the text to read ἄρατε πύλαι, κεφαλὰς ὑμῶν.n3->n2n5->n4n6The Second lineEven in the LXX, the second line is clearly addressing the doors in the nominative case for vocative (ἐπάρθητε, πύλαι αἰώνιοι). n6->n4n7Animate addresseeIt makes more sense to address the rulers of the people than doors. n7->n4n8SyntaxIt is difficult to reconcile how a second person plural imperative can be directed at ''your rulers'' and not ''you'' (in this case we would expect a third person plural imperative). n8->n4


Furthermore, what are we to make of the second imperative in vv. 7, 9 (וְֽ֭הִנָּשְׂאוּ פִּתְחֵ֣י עוֹלָ֑ם / וּ֭שְׂאוּ פִּתְחֵ֣י עוֹלָ֑ם)? 


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<The sense of 'lifting'>: The doors lift both literally and figuratively.
 + <YHWH's entrance>: YHWH's entrance is facilitated by their lifting up.
  + <wəyiqṭol>: The wəyiqṭol, beginning the third line, is probably best read as result, strengthening the connection of their opening and YHWH’s entrance.
 + <The procession's entrance>: The people's entrance into the city is facilitated by their lifting up.
  + <The doors' lintels>: The doors were construed to lift up their own lintels (Delitzsch 1883: 414 :C:; Alonso-Schöckel 1992: 398 :C:). #dispreferred
   _ <ANE gates>: ANE doors did not lift up, but rotated horizontally on a hinge.
  + <The doors' pin>: A bar which was inserted into a type of socket to secure the doors either closed or open would have to be lifted.


Argument Mapn0The sense of 'lifting'The doors lift both literally and figuratively.n1YHWH's entranceYHWH's entrance is facilitated by their lifting up.n1->n0n2wəyiqṭolThe wəyiqṭol, beginning the third line, is probably best read as result, strengthening the connection of their opening and YHWH’s entrance.n2->n1n3The procession's entranceThe people's entrance into the city is facilitated by their lifting up.n3->n0n4The doors' lintelsThe doors were construed to lift up their own lintels (Delitzsch 1883: 414 🄲; Alonso-Schöckel 1992: 398 🄲). n4->n3n5ANE gatesANE doors did not lift up, but rotated horizontally on a hinge.n5->n4n6The doors' pinA bar which was inserted into a type of socket to secure the doors either closed or open would have to be lifted. n6->n3


Finally, in what sense are the entryways to lift up their heads and be lifted up (open)?

Metonymic relationship


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<Metonymic reality>: The metonymic denotatum of the ''entryways'' of the city of Jerusalem, are the inhabitants therein (Walton 2009: 342 :M:).
 + <Semantics>: A human agent is necessary to express the hope and expectation communicated by the 'lifting of heads'.
 + <Co-text of Ps. 24>: The entryway and reception of the just in vv. 3-6 parallel the entryway and reception of YHWH in vv. 7-10; in the former, certain people are apt to enter into YHWH's presence, while in the latter, YHWH is qualified to enter into his people's presence.
 + <ANE gate structures>: Other instances of שַׁעַר explicitly refer to the people involved therein.
  + [ANE gate structures]: The phrase כָּל־שַׁעַר עַמִּי  in Ruth 3:11, "literally the whole gate of my people, mean(s) all the people who gather in the gateway" (HALOT :D:)


Argument Mapn0ANE gate structuresThe phrase כָּל־שַׁעַר עַמִּי  in Ruth 3:11, "literally the whole gate of my people, mean(s) all the people who gather in the gateway" (HALOT 🄳)n4ANE gate structuresOther instances of שַׁעַר explicitly refer to the people involved therein.n0->n4n1Metonymic realityThe metonymic denotatum of the ''entryways'' of the city of Jerusalem, are the inhabitants therein (Walton 2009: 342 🄼).n2SemanticsA human agent is necessary to express the hope and expectation communicated by the 'lifting of heads'.n2->n1n3Co-text of Ps. 24The entryway and reception of the just in vv. 3-6 parallel the entryway and reception of YHWH in vv. 7-10; in the former, certain people are apt to enter into YHWH's presence, while in the latter, YHWH is qualified to enter into his people's presence.n3->n1n4->n1



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<Metonymic reality>: The metonymic denotatum of the ''entryways''  of the cosmos, are the inhabitants therein (Jacobson 2014 :C:).
 + <Co-text of Ps. 24>: The "cosmic battle" introduction to the psalm (vv. 1-2) place the entire cosmos in view (see Cosmos Entrance argument map above)
  + <Glorious king>: After YHWH's return from cosmic battle, the gates act as the council of elders, acknowledging the YHWH's claim on universal kingship.


Argument Mapn0Metonymic realityThe metonymic denotatum of the ''entryways''  of the cosmos, are the inhabitants therein (Jacobson 2014 🄲).n1Co-text of Ps. 24The "cosmic battle" introduction to the psalm (vv. 1-2) place the entire cosmos in view (see Cosmos Entrance argument map above)n1->n0n2Glorious kingAfter YHWH's return from cosmic battle, the gates act as the council of elders, acknowledging the YHWH's claim on universal kingship.n2->n1


Conclusion

Despite the LXX's reversal of addressee and patient, the MT text construes the doors as being addressed in the first two lines of these tricola. Their identity is best understood as the city of Zion - but with everything it represents! Just as Bethel was a historical location named after what it represented - the House of God (Gen. 28) - here we have another historical location, Mount Zion, which represents more than just its historical location and probably encompasses the city which housed the temple and the cosmic reality which an ANE temple would denote. The lifting of their heads communicates an expectant and hopeful reception of their returning warrior king and their own lifting up enables the king's entry though them.

References

24:7 Approved

  1. ↑ Despite the variation from וְהִנָּשְׂאוּ in v. 7 to וּשְׂאוּ in v. 9, reflected in Jerome (elevamini > erigite), the LXX, Peshitta and Targum all maintain the same passive verb across both verses (ἐπάρθητε, אִזְדְקָפוּ, ܐܬܬܪܝܡܘ). Besides this difference, the major outlier concerning the text's syntax is the LXX's treatment of the first line.
  2. ↑ J. Walton, Ancient Near Eastern Thought and the Old Testament: Introducing the Conceptual World of the Hebrew Bible. (Grand Rapids, MI: Baker, 2018), 168.
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