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

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Introduction

In Psalm 24:7 we read the command, "Lift up your heads, gates, and be lifted up, eternal doorways,[1] repeated almost verbatim in v. 9. 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).[2] Nonetheless, the identity of both the doors and heads merit discussion, their sense not being immediately obvious.

The Identity of the Doors

Gatekeepers

Some suggest that the mention of "gates" refers to the "gatekeepers" themselves. 


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<The doors are actually people>: The addressing the doors/gates really references the gatekeepers (Ḥakham 1979, 130 :C:; Craigie 2004, 214 :C:). #dispreferred
 + <Participial form of שׁער>: The verbal form of the root שׁער is used for gatekeepers and the same consonants could be maintained for this reading, so שֹׁעֲרִים from שְׁעָרִים, so the MT should be emended. #dispreferred
  + [Gatekeepers]: "Berekiah and Elkanah were to be doorkeepers (שֹׁעֲרִ֖ים) for the ark." (1 Chr 15:23, NIV; cf. 2 Chr 34:13; Neh 10:40).
  - <The Second Line>: Emending to a participle of the root שׁער does not explain the "doorways" (פִּתְחֵי) in the second line.
 + <Personification>: The word "gates" could be used metonymically to refer to the gatekeepers (such as "the law" for police officers). #dispreferred
  <_ <The modification "ancient">: Even if read metonymically, gatekeepers cannot be referred to as "ancient" (עוֹלָם).


Argument Mapn0Gatekeepers"Berekiah and Elkanah were to be doorkeepers (שֹׁעֲרִ֖ים) for the ark." (1 Chr 15:23, NIV; cf. 2 Chr 34:13; Neh 10:40).n2Participial form of שׁערThe verbal form of the root שׁער is used for gatekeepers and the same consonants could be maintained for this reading, so שֹׁעֲרִים from שְׁעָרִים, so the MT should be emended. n0->n2n1The doors are actually peopleThe addressing the doors/gates really references the gatekeepers (Ḥakham 1979, 130 🄲; Craigie 2004, 214 🄲). n2->n1n3The Second LineEmending to a participle of the root שׁער does not explain the "doorways" (פִּתְחֵי) in the second line.n3->n2n4PersonificationThe word "gates" could be used metonymically to refer to the gatekeepers (such as "the law" for police officers). n4->n1n5The modification "ancient"Even if read metonymically, gatekeepers cannot be referred to as "ancient" (עוֹלָם). n5->n4


The temple entrance

Some understand the "gates" to refer to the gates of the temple. 


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<The doors are the entrance of the tabernacle/ttemple>: The doors/gates refer to the entrance of the tabernacle/temple (Ibn Ezra :C:; Malbim :C:; Calvin 1571 :C:; Avishur 1996, 110 :C:; Jacobson & Tanner 2014, 252 :C:). #dispreferred
 + <Historic Context of Psalm 24>: The entrance procession of the Ark of YHWH in 2 Samuel 6 is the historical background of the Psalm, and we know that the Ark entered the "tent." #dispreferred
  + [2 Samuel 6:17]: "They brought the ark of the LORD and set it in its place inside the tent that David had pitched for it" (NIV).#dispreferred
 - <The Tent Structure>: The temple had not been built when the psalm was composed.
  <_ <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 Psalm 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 YHWH repeatedly revealed Himself in glory (Exod 40:34–35; 1 Kgs 8:11), and in which everyone cries “Glory!” (Ps 29:9). Even "tent" is equated with "holy hill" in Psalm 15:1. #dispreferred
  + [Canonical Context]: "LORD, who may dwell in your sacred tent? Who may live on your holy mountain?" (Ps 15:1). #dispreferred
  + <Glory theme in Psalm 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 DBI). #dispreferred


Argument Mapn02 Samuel 6:17"They brought the ark of the LORD and set it in its place inside the tent that David had pitched for it" (NIV).n4Historic Context of Psalm 24The entrance procession of the Ark of YHWH in 2 Samuel 6 is the historical background of the Psalm, and we know that the Ark entered the "tent." n0->n4n1Canonical Context"LORD, who may dwell in your sacred tent? Who may live on your holy mountain?" (Ps 15:1). n8Canonical ContextThe gates mentioned in Psalm 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 YHWH repeatedly revealed Himself in glory (Exod 40:34–35; 1 Kgs 8:11), and in which everyone cries “Glory!” (Ps 29:9). Even "tent" is equated with "holy hill" in Psalm 15:1. n1->n8n2"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 DBI). n9Glory theme in Psalm 24The prevalence of "glory" throughout vv. 7-10 provides salience for the prototypical embodiment of glory: the tent/tabernacle structure. n2->n9n3The doors are the entrance of the tabernacle/ttempleThe doors/gates refer to the entrance of the tabernacle/temple (Ibn Ezra 🄲; Malbim 🄲; Calvin 1571 🄲; Avishur 1996, 110 🄲; Jacobson & Tanner 2014, 252 🄲). n4->n3n5The Tent StructureThe temple had not been built when the psalm was composed.n5->n3n6Historical 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. n6->n5n7The 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."n7->n3n8->n3n9->n8


Entrance of Zion (preferred)

Some understand the "gates" to refer to the city gates of Jerusalem. 


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<Entrance of Jerusalem>: The doors/gates refer to the entrance of Jerusalem (Hengstenberg 1863, 412 :C:; Kirkpatrick 1891, 127, 130 :C:; Briggs and Briggs 1906-7, 214 :C:; VanGemeren 2008, 262 :C:; Walton 2009, 342 :C:).
 + <Historic Context of Psalm 24>: The entrance procession of the Ark of YHWH in 2 Samuel 6 is the historical background of the Psalm, and we know that the Ark entered the "city of David." 
  + [2 Samuel 6:16]: "the ark of the LORD was entering the City of David" (NIV).
  + <Ancient Near Eastern Context>: The gates and gate structure were significant as business and administrative centers of the local populations in Ancient Near Eastern cities (Walton 2009, 342 :C:; 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 (VanGemeren 2008, 262 :C:; see Gen 14:18).
 + <Co-text of Psalm 24>: Psalm 24:3 mentions both the "mountain of the Lord" and "his holy place." Elsewhere YHWH's holy mountain is equivalent to Jerusalem (see, e.g., Psalm 2:6; 48).
  + [Canonical Context]: "Great is the LORD, and most worthy of praise, in the city of our God, his holy mountain (הַר־קָדְשֽׁוֹ). Beautiful in its loftiness, the joy of the whole earth, like the heights of Zaphon is Mount Zion (הַר־צִ֭יּוֹן), the city of the Great King (מֶ֣לֶךְ רָֽב)" (Ps. 48:2–3, NIV), "As we have heard, so we have seen in the city of the LORD Almighty, in the city of our God: God makes her secure forever" (Ps 48:9, NIV).
 + <Metonymy>: The gates of the city stand for the inhabitants of the city (cf. Zech 9:9).
  + [Zechariah 9:9]: "Rejoice greatly, Daughter Zion! Shout, Daughter Jerusalem! See, your king comes to you, righteous and victorious" (NIV).


Argument Mapn02 Samuel 6:16"the ark of the LORD was entering the City of David" (NIV).n4Historic Context of Psalm 24The entrance procession of the Ark of YHWH in 2 Samuel 6 is the historical background of the Psalm, and we know that the Ark entered the "city of David." n0->n4n1Canonical Context"Great is the LORD, and most worthy of praise, in the city of our God, his holy mountain (הַר־קָדְשֽׁוֹ). Beautiful in its loftiness, the joy of the whole earth, like the heights of Zaphon is Mount Zion (הַר־צִ֭יּוֹן), the city of the Great King (מֶ֣לֶךְ רָֽב)" (Ps. 48:2–3, NIV), "As we have heard, so we have seen in the city of the LORD Almighty, in the city of our God: God makes her secure forever" (Ps 48:9, NIV).n7Co-text of Psalm 24Psalm 24:3 mentions both the "mountain of the Lord" and "his holy place." Elsewhere YHWH's holy mountain is equivalent to Jerusalem (see, e.g., Psalm 2:6; 48).n1->n7n2Zechariah 9:9"Rejoice greatly, Daughter Zion! Shout, Daughter Jerusalem! See, your king comes to you, righteous and victorious" (NIV).n8MetonymyThe gates of the city stand for the inhabitants of the city (cf. Zech 9:9).n2->n8n3Entrance of JerusalemThe doors/gates refer to the entrance of Jerusalem (Hengstenberg 1863, 412 🄲; Kirkpatrick 1891, 127, 130 🄲; Briggs and Briggs 1906-7, 214 🄲; VanGemeren 2008, 262 🄲; Walton 2009, 342 🄲).n4->n3n5Ancient Near Eastern ContextThe gates and gate structure were significant as business and administrative centers of the local populations in Ancient Near Eastern cities (Walton 2009, 342 🄲; 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.n5->n4n6The 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 (VanGemeren 2008, 262 🄲; see Gen 14:18).n6->n3n7->n3n8->n3


The entrance of the cosmos

Some understand the "gates" to refer to the entrance of the cosmos.[3] 


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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:; Jacobson & Tanner 2014, 252 :C:; Walton 2018, 167-8 :M:).#dispreferred
 + <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:).#dispreferred
  + <Co-text>: Psalm 24:1–2 describes YHWH as victorious as the primaeval 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.#dispreferred
   + [Co-text of Ps 24]: "The earth and its fullness belong to YHWH, the world and the inhabitants in it, because he has founded it upon the seas and keeps it established upon the currents." (vv. 1–2), "Who is this, the glorious king? YHWH of armies, he is the glorious king. Selah." (v. 10).#dispreferred
 + <Canonical context>: The temple-garden provides a representation of the entire cosmos (Cross 1973 :M:) and the sky as the transcendent doors of the heavenly dwelling of Yahweh (Walton 2018 :M:).#dispreferred
  + <Ancient Near Eastern Context>: Neighboring cultures believed the entrance through the vault of the sky was made through gates (Walton 2018 :M:).#dispreferred
 - <Historic Context of Psalm 24>: The entrance procession of the Ark of YHWH in 2 Samuel 6 is the historical background of the Psalm. The entrance into the cosmos is accurate, but only an extension of the sense of the psalm's original provenance.


Argument Mapn0Co-text of Ps 24"The earth and its fullness belong to YHWH, the world and the inhabitants in it, because he has founded it upon the seas and keeps it established upon the currents." (vv. 1–2), "Who is this, the glorious king? YHWH of armies, he is the glorious king. Selah." (v. 10).n3Co-textPsalm 24:1–2 describes YHWH as victorious as the primaeval 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 🄼; Jacobson & Tanner 2014, 252 🄲; 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 temple-garden provides a representation of the entire cosmos (Cross 1973 🄼) and the sky as the transcendent doors of the heavenly dwelling of Yahweh (Walton 2018 🄼).n4->n1n5Ancient Near Eastern ContextNeighboring cultures believed the entrance through the vault of the sky was made through gates (Walton 2018 🄼).n5->n4n6Historic Context of Psalm 24The entrance procession of the Ark of YHWH in 2 Samuel 6 is the historical background of the Psalm. The entrance into the cosmos is accurate, but only an extension of the sense of the psalm's original provenance.n6->n1


What are the heads?

If then, the gates/doors most plausibly refer to the city gates, what could their heads refer to?

Symbolic

Most understand the heads of the gates/doors to be symbolic and rely on the metonymic extension of city gates → city inhabitants. 


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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 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 COS 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.
 + <Ancient Near Eastern gate structures>: Other instances of שַׁעַר explicitly refer to the people involved therein.
  + [Ancient Near Eastern 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 Mapn0The Ancient Near Eastern ContextThe same expression is found in the assembly of gods in CTA 2 (see COS 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.n4The 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.n0->n4n1Ancient Near Eastern 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 🄳)n5Ancient Near Eastern gate structuresOther instances of שַׁעַר explicitly refer to the people involved therein.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->n2n5->n2


Symbolic

Following the LXX, one could understand the heads to refer to the city's leadership. 


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<The "heads" are the city's rulers>: The imperative is directed towards the "leaders" as the heads and the doors as the patient to be lifted up. #dispreferred
 + <LXX>: This reading is found in the LXX.#dispreferred
  + [LXX]: Raise the gates, O rulers of yours! (NETS). #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 "Lift up, doors, your heads" (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.
   + [The second line]: And be raised up, O perpetual gates! (NETS).
 + <Animate addressee>: It makes more sense to address the rulers of the people than doors. #dispreferred
 <_ <Syntax>: It is difficult to reconcile how a suffixed-form "your heads" (as possessive) could be construed as "You, heads."


Argument Mapn0LXXRaise the gates, O rulers of yours! (NETS). n6LXXThis reading is found in the LXX.n0->n6n1Ancient versionsJerome: levate portae capita vestra; Peshitta: ܐܪܝܡܘ ܬܪ̈ܥܐ ܪ̈ܝܫܝܟܘܢ; Targum: זְקֻפוּ תַרְעֵי בֵית מַקְדְשָׁא רֵישֵׁיכוֹן.n7Ancient versionsBesides the LXX, the doors are uniformly taken as the addressee.n1->n7n2RecensionsThe LXX's reading is followed by both Theodotion and Symmachus. n5The "heads" are the city's rulersThe imperative is directed towards the "leaders" as the heads and the doors as the patient to be lifted up. n2->n5n3AquilaAquila corrects the text to read "Lift up, doors, your heads" (ἄρατε πύλαι, κεφαλὰς ὑμῶν).n3->n2n4The second lineAnd be raised up, O perpetual gates! (NETS).n8The second lineEven in the LXX, the second line is clearly addressing the doors in the nominative case for vocative.n4->n8n6->n5n7->n5n8->n2n9Animate addresseeIt makes more sense to address the rulers of the people than doors. n9->n5n10SyntaxIt is difficult to reconcile how a suffixed-form "your heads" (as possessive) could be construed as "You, heads."n10->n5


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,[4] The gates stand metonymically for the city's inhabitants (cf. Ruth 3:11; Zech 9:9). 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 through them.

Research

Translations

Ancient Translations

  • LXX: ἄρατε πύλας, οἱ ἄρχοντες ὑμῶν, καὶ ἐπάρθητε, πύλαι αἰώνιοι, καὶ εἰσελεύσεται ὁ βασιλεὺς τῆς δόξης.[5]
    • "Raise the gates, O rulers of yours! And be raised up, O perpetual gates! And the King of glory shall enter."[6]
  • Symmachus: μετάρατε πύλας, οἱ ἄρχοντες ὑμῶν, καὶ ἐπάρθητε πύλαι αἰώνιοι.[7]
    • "Lift up the doors, O rulers of yours, and be lifted up, ancient doors."
  • Theodotion: ἄρατε πύλας, οἱ ἄρχοντες ὑμῶν, ὑψωθήτωσαν δὲ αἱ πύλαι αἱ αἰώνιοι.[8]
    • "Lift up the doors, O rulers of yours, and let the ancient doors be lifted up."
  • Aquila: ἄρατε, πύλαι, κεφαλὰς ὑμῶν, καὶ ἐπάρθητε, ἀνοίγματα αἰώνια.[9]
    • "Lift up, doors, your heads, and be lifted up, ancient openings."
  • Jerome (Hebr.): levate portae capita vestra et elevamini ianuae sempiternae et ingrediatur rex gloriae
    • "Lift up, gates, your heads, and be lifted up, everlasting doors, and let the king of glory enter."
  • Peshitta: ܐܪܝܡܘ ܬܪ̈ܥܐ ܪ̈ܝܫܝܟܘܢ ܐܬܬܪܝܡܘ ܬܪ̈ܥܐ ܕܡܢ ܥܠܡ ܢܥܘܠ ܡܠܟܐ ܕܐܝܩܪ̈ܐ[10]
    • "Lift up your heads, gates; be lifted up, everlasting gates, so that the king of glories may enter."[11]
  • Targum: זקפו תרעי בית מקדשא רישיכון ואזדקופו מעלני עלמא ויעול מלך יקירא[12]
    • "Lift up your heads, O gates of the house of the sanctuary, and be lifted up, O ancient doors, that the king of glory may enter."[13]

Secondary Literature

Avishur, Yitzhak. 1996. "Psalm 24." Pages 108-111 in Psalms: Volume 1. Olam HaTaNaKh (Hebrew; תהלים א׳ עולם התנ׳׳ך). Tel Aviv: דודזון–עתי.
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.
Calvin, John. 1571. Commentary on the Book of Psalms.
Craigie, Peter C. 2004. Psalms 1-50. Second edition. Nashville, TN: Nelson.
Cross, Frank M. 1973. Canaanite Myth and Hebrew Epic. Cambridge, MA: Harvard University Press.
Ḥakham, Amos. 1979. The Book of Psalms: Books 1-2 (Hebrew; ספר תהלים: ספרים א–ב). Jerusalem: Mossad Harav Kook.
Hengstenberg, E. W. 1863. Commentary on the Psalms. Edinburgh: T&T Clark.
Ibn Ezra. Ibn Ezra on Psalms.
Jacobson, Rolf A. & Tanner, Beth. 2014. "Book One of the Psalter: Psalms 1–41," in The Book of Psalms (NICOT). Grand Rapids, MI; William B. Eerdmans Publishing Company.
Keel, Othmar. 1978. The symbolism of the Biblical world : ancient Near Eastern iconography and the Book of Psalms. New York, NI: The Seabury Press.
Kirkpatrick, Alexander, F. 1891. Psalms with Introduction and Notes. Cambridge: Cambridge University Press.
Malbim. Malbim on Psalms.
Mowinckel , Sigmund. 1962. The Psalms in Israel's Worship, volume I. Translated by D. R. Ap-Thomas. Grand Rapids, MI: William B. Eerdmans.
vanGemeren, Willem A. 2008. The Expositor's Bible Commentary: Psalms. Grand Rapids, MI: Zondervan.
Walton, John H. 2009. Zondervan Illustrated Bible Backgrounds Commentary (Old Testament): The Minor Prophets, Job, Psalms, Proverbs, Ecclesiastes, Song of Songs. Grand Rapids, MI: Zondervan.
Walton, John H. 2018. Ancient Near Eastern Thought and the Old Testament: Introducing the Conceptual World of the Hebrew Bible. Grand Rapids, MI: Baker Academic.

References

Choose a PsalmNavigate Psalm 24

24:7 Approved

  1. ↑ שְׂא֤וּ שְׁעָרִ֨ים ׀ רָֽאשֵׁיכֶ֗ם וְֽ֭הִנָּשְׂאוּ פִּתְחֵ֣י עוֹלָ֑ם.
  2. ↑ 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.
  3. ↑ 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. Notice that other commentators support both the temple/city interpretation and simultaneously that of the cosmos. It is possible that the entire creation, from Eden onwards, is 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” (Walton 2018, 168). Nevertheless, being a metaphorical extension, the present exegetical issue is more concerned with the primary denotation in the psalm's original Sitz Im Leben. Similarly, Craigie notes, "though the language can be interpreted against an original liturgical background, it may also be read in terms of its transformed mythological undertones" (2004, 214).
  4. ↑ Nevertheless, the cosmic imagery of vv. 1–2 invite the extension to everything the city-temple of Zion represents biblically-theologically. 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.
  5. ↑ Rahlfs 1931, 113.
  6. ↑ NETS.
  7. ↑ https://septuaginta.uni-goettingen.de/hexapla/.
  8. ↑ https://septuaginta.uni-goettingen.de/hexapla/.
  9. ↑ https://septuaginta.uni-goettingen.de/hexapla/.
  10. ↑ CAL
  11. ↑ Taylor 2020, 83.
  12. ↑ CAL
  13. ↑ Stec 2004, 62. Verse 9 reads "Lift up your heads, O gates of the garden of Eden, and be lifted up, O ancient doors, that the glorious king may enter" (זקופו תרעי גינתא דעדן רישיכון ואזדקפו מעלני עלמא ויעול מלכא יקירא).