Psalm 24:8
Parallel Verses
English Standard Version
Who is this King of glory? The LORD, strong and mighty, the LORD, mighty in battle!

King James Bible
Who is this King of glory? The LORD strong and mighty, the LORD mighty in battle.

American Standard Version
Who is the King of glory? Jehovah strong and mighty, Jehovah mighty in battle.

Douay-Rheims Bible
Who is this King of Glory? the Lord who is strong and mighty: the Lord mighty in battle.

English Revised Version
Who is the King of glory? The LORD strong and mighty, the LORD mighty in battle.

Webster's Bible Translation
Who is this King of glory? the LORD strong and mighty, the LORD mighty in battle.

Psalm 24:8 Parallel
Commentary
Keil and Delitzsch Biblical Commentary on the Old Testament

Jahve, whose throne of grace is now set upon Zion, has not a limited dominion, like the heathen deities: His right to sovereignty embraces the earth and its fulness (Psalm 50:12; Psalm 89:12), i.e., everything that is to be found upon it and in it.

(Note: In 1 Corinthians 10:26, Paul founds on this verse (cf. Psalm 50:12) the doctrine that a Christian (apart from a charitable regard for the weak) may eat whatever is sold in the shambles, without troubling himself to enquire whether it has been offered to idols or not. A Talmudic teacher, B. Berachoth 35a, infers from this passage the duty of prayer before meat: He who eats without giving thanks is like one who lays hands upon קדשׁי שׁמים (the sacred things of God); the right to eat is only obtained by prayer.)

For He, הוא, is the owner of the world, because its Creator. He has founded it upon seas, i.e., the ocean and its streams, נהרות, ῥέεθρα (Jonah 2:4); for the waters existed before the dry land, and this has been cast up out of them at God's word, so that consequently the solid land, - which indeed also conceals in its interior a תּהום רבּה (Genesis 7:11), - rising above the surface of the sea, has the waters, as it were, for its foundation (Psalm 136:6), although it would more readily sink down into them than keep itself above them, if it were not in itself upheld by the creative power of God. Hereupon arises the question, who may ascend the mountain of Jahve, and stand above in His holy place? The futures have a potential signification: who can have courage to do it? what, therefore, must he be, whom Jahve receives into His fellowship, and with whose worship He is well-pleased? Answer: he must be one innocent in his actions and pure in mind, one who does not lift up his soul to that which is vain (לשּׁוא, according to the Masora with Waw minusculum). (ל) נשׂא נפשׁ אל, to direct one's soul, Psalm 25:1, or longing and striving, towards anything, Deuteronomy 24:15; Proverbs 19:18; Hosea 4:8. The Ker נפשׁי is old and acknowledged by the oldest authorities.

(Note: The reading נפשׁי is adopted by Saadia (in Enumoth ii., where נפשׁי is equivalent to שׁמי), Juda ha-Levi (Cuzari iii. 27), Abulwalid (Rikma p. 180), Rashi, Kimchi, the Sohar, the Codices (and among others by that of the year 1294) and most editions (among which, the Complutensis has נפשׁי in the text). Nor does Aben-Ezra, whom Norzi has misunderstood, by any means reverse the relation of the Chethb and Ker; to him נפשׁי is the Ker, and he explains it as a metaphor (an anthropomorphism): וכתוב נפשי דוך כנוי. Elias Levita is the only one who rejects the Ker נפשׁי; but he does so though misunderstanding a Masora (vid., Baer's Psalterium p. 130) and not without admitting Masoretic testimony in favour of it (וכן ראיתי ברוב נוסחאות המסורת). He is the only textual critic who rejects it. For Jacob b. Chajim is merely astonished that נפשׁו is not to be found in the Masoreth register of words written with Waw and to be read with Jod. And even Norzi does not reject this Ker, which he is obliged to admit has greatly preponderating testimony in its favour, and he would only too gladly get rid of it.)

Even the lxx Cod. Alex. translates: τὴν ψυχὴν μου; whereas Cod. Vat. (Eus., Apollin., Theodor., et al.): τὴν ψυχὴν αὐτοῦ. Critically it is just as intangible, as it is exegetically incomprehensible; נפשׁי might then be equivalent to שׁמי. Exodus 20:7, an explanation, however, which does not seem possible even from Amos 6:8; Jeremiah 51:14. We let this Kerמ alone to its undisturbed critical rights. But that the poet did actually write thus, is incredible.

In Psalm 24:5 (just as at the close of Psalm 15:1-5), in continued predicates, we are told the character of the man, who is worthy of this privilege, to whom the question in Psalm 24:3 refers. Such an one shall bear away, or acquire (נשׁא, as e.g., Esther 2:17) blessing from Jahve and righteousness from the God of his salvation (Psalm 25:5; Psalm 27:9). Righteousness, i.e., conformity to God and that which is well-pleasing to God, appears here as a gift, and in this sense it is used interchangeably with ישׁע (e.g., Psalm 132:9, Psalm 132:16). It is the righteousness of God after which the righteous, but not the self-righteous, man hungers and thirsts; that moral perfection which is the likeness of God restored to him and at the same time brought about by his own endeavours; it is the being changed, or transfigured, into the image of the Holy One Himself. With Psalm 24:5 the answer to the question of Psalm 24:3 is at an end; Psalm 24:6 adds that those thus qualified, who may accordingly expect to receive God's gifts of salvation, are the true church of Jahve, the Israel of God. דּור (lit., a revolution, Arabic dahr, root דר, to turn, revolve) is used here, as in Psalm 14:5; Psalm 73:15; Psalm 112:2, of a collective whole, whose bond of union is not contemporaneousness, but similarity of disposition; and it is an alliteration with the דּרשׁיו (Chethb דרשו, without the Jod plur.) which follows. מבקשׁי פּניך is a second genitive depending on דּור, as in Psalm 27:8. Here at the close the predication passes into the form of invocation (Thy face). And יעקב is a summarising predicate: in short, these are Jacob, not merely after the flesh, but after the spirit, and thus in truth (Isaiah 44:2, cf. Romans 9:6; Galatians 6:16). By interpolating אלהי, as is done in the lxx and Peshto, and adopted by Ewald, Olshausen, Hupfeld, and Bttcher, the nerve, as it were, of the assertion is cut through. The predicate, which has been expressed in different ways, is concentrated intelligibly enough in the one word יעקב, towards which it all along tends. And here the music becomes forte. The first part of this double Psalm dies away amidst the playing of the instruments of the Levitical priests; for the Ark was brought in בּכל־עז וּבשׁירים, as 2 Samuel 6:5 (cf. 2 Samuel 6:14) is to be read.

Psalm 24:8 Parallel Commentaries

Treasury of Scripture Knowledge

The Lord strong

Psalm 45:3-6 Gird your sword on your thigh, O most mighty, with your glory and your majesty...

Psalm 50:1 The mighty God, even the LORD, has spoken, and called the earth from the rising of the sun to the going down thereof.

Psalm 93:1 The LORD reigns, he is clothed with majesty; the LORD is clothed with strength, with which he has girded himself...

Isaiah 9:6 For to us a child is born, to us a son is given: and the government shall be on his shoulder: and his name shall be called Wonderful...

Isaiah 19:24-25 In that day shall Israel be the third with Egypt and with Assyria, even a blessing in the middle of the land...

Isaiah 63:1-6 Who is this that comes from Edom, with dyed garments from Bozrah? this that is glorious in his apparel...

Colossians 2:15 And having spoiled principalities and powers, he made a show of them openly, triumphing over them in it.

Revelation 6:2 And I saw, and behold a white horse: and he that sat on him had a bow; and a crown was given to him: and he went forth conquering...

Revelation 19:11-21 And I saw heaven opened, and behold a white horse; and he that sat on him was called Faithful and True...

Cross References
Exodus 15:3
The LORD is a man of war; the LORD is his name.

Exodus 15:6
Your right hand, O LORD, glorious in power, your right hand, O LORD, shatters the enemy.

Deuteronomy 4:34
Or has any god ever attempted to go and take a nation for himself from the midst of another nation, by trials, by signs, by wonders, and by war, by a mighty hand and an outstretched arm, and by great deeds of terror, all of which the LORD your God did for you in Egypt before your eyes?

Psalm 76:3
There he broke the flashing arrows, the shield, the sword, and the weapons of war. Selah

Psalm 96:7
Ascribe to the LORD, O families of the peoples, ascribe to the LORD glory and strength!

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