Psalm 15:1 kjv
Lord, who shall abide in thy tabernacle? who shall dwell in thy holy hill?
Psalm 15:1 nkjv
A Psalm of David. LORD, who may abide in Your tabernacle? Who may dwell in Your holy hill?
Psalm 15:1 niv
A psalm of David. LORD, who may dwell in your sacred tent? Who may live on your holy mountain?
Psalm 15:1 esv
O LORD, who shall sojourn in your tent? Who shall dwell on your holy hill?
Psalm 15:1 nlt
Who may worship in your sanctuary, LORD?
Who may enter your presence on your holy hill?
Psalm 15 1 Cross References
| Verse | Text | Reference |
|---|---|---|
| Ps 24:3-4 | Who may ascend the hill of the Lord? Who may stand in his holy place? He who has clean hands and a pure heart... | Qualities for divine presence. |
| Isa 33:15-16 | He who walks righteously and speaks what is right... Such a person will live on the heights... | Ethical living grants security/presence. |
| Zech 3:7 | ...If you walk in my ways and keep my requirements, then you will govern my house and have charge of my courts... | Obedience grants access/stewardship. |
| Mt 5:8 | Blessed are the pure in heart, for they will see God. | Heart purity essential for divine sight. |
| Heb 12:14 | Make every effort to live in peace with everyone and to be holy; without holiness no one will see the Lord. | Holiness is a prerequisite for seeing God. |
| Rev 21:27 | Nothing impure will ever enter it... | Purity required for heavenly city access. |
| Ps 1:1 | Blessed is the one who does not walk in step with the wicked... | Contrasts the righteous path. |
| Ex 19:10-12 | ...Consecrate them today and tomorrow... so that they may be ready for the third day, because on the third day the Lord will come down... | Requirements for approaching Sinai. |
| Lev 10:10 | You must distinguish between the holy and the common, between the unclean and the clean... | Priestly duty to uphold holiness distinctions. |
| 1 Pet 1:15-16 | ...Just as he who called you is holy, so be holy in all you do; for it is written: “Be holy, because I am holy.” | Mandate for God's people to be holy. |
| 1 John 3:2-3 | ...we know that when Christ appears, we shall be like him, for we shall see him as he is. All who have this hope in him purify themselves, just as he is pure. | Hope in Christ motivates purity. |
| Eph 2:19 | Consequently, you are no longer foreigners and strangers, but fellow citizens with God’s people and also members of his household... | Through Christ, believers are welcomed. |
| Ps 101:6 | My eyes will be on the faithful in the land, that they may dwell with me; the one whose walk is blameless will minister to me. | God seeks blameless to dwell with Him. |
| Deut 23:2-3 | No one who is a son of a forbidden marriage nor any of his descendants may enter the assembly of the Lord... | Exclusions from God's assembly (cultural). |
| Num 5:2-4 | “Command the Israelites to send away from the camp anyone who has a skin disease or a discharge of any kind, or who is ceremonially unclean... | Physical purity for presence in camp. |
| Mal 3:1-3 | ...Then suddenly the Lord you are seeking will come to his temple; the messenger of the covenant, whom you desire, will come,” says the Lord Almighty. But who can endure the day of his coming? | Who can stand God's arrival. |
| Mt 7:21 | Not everyone who says to me, ‘Lord, Lord,’ will enter the kingdom of heaven, but only the one who does the will of my Father who is in heaven. | True discipleship defined by obedience. |
| Rom 12:1-2 | Therefore, I urge you, brothers and sisters, in view of God’s mercy, to offer your bodies as a living sacrifice, holy and pleasing to God—this is your true and proper worship. | Living a holy life as worship. |
| Heb 10:19-22 | Therefore, brothers and sisters, since we have confidence to enter the Most Holy Place by the blood of Jesus... let us draw near with a sincere heart... | Access granted by Christ's blood. |
| Isa 57:15 | For this is what the high and exalted One says— he who lives forever, whose name is holy: “I live in a high and holy place, but also with the one who is contrite and lowly in spirit... | God dwells with the humble and contrite. |
Psalm 15 verses
Psalm 15 1 Meaning
Psalm 15:1 poses a foundational question regarding who is truly qualified to enter and abide in the sacred presence of God. It asks about the characteristics and conduct required to be welcome in His dwelling place, representing close fellowship and covenant relationship with the Almighty. The two rhetorical questions set the stage for the rest of the psalm, which enumerates the moral and ethical qualifications.
Psalm 15 1 Context
Psalm 15 is often considered an "entrance liturgy" or a "catechism." It likely served as a challenge or examination for worshippers approaching the Temple in Jerusalem (represented by "holy mountain") or during pilgrimage festivals. Its purpose was to clarify that mere physical presence or ritual adherence was insufficient; ethical, moral, and spiritual uprightness were essential for true fellowship with the God who dwelt there. Historically, it reflects a time when the Tabernacle (the "sacred tent") had been replaced by the more permanent Temple. The psalm sets out a foundational standard of conduct for the covenant community. It subtly polemicizes against a superficial understanding of worship prevalent in the broader ancient Near East, where appeasing deities might involve just rituals or sacrifices without genuine moral transformation. Here, the covenant God demands a heart of integrity and actions of righteousness.
Psalm 15 1 Word analysis
- Lord (YHWH/Yahweh): The covenant name of God in the Old Testament, emphasizing His personal, unchanging character and His unique relationship with Israel. It denotes supreme sovereignty and intimate accessibility.
- Who (מִי, Mî): A direct interrogative pronoun, not merely asking if anyone can enter, but who specifically among those attempting entry meets the divine criteria. It highlights a selective access based on merit and character, which the following verses will delineate.
- May dwell (יָגוּר, Yāḡûr): This verb means "to sojourn," "to live as a temporary resident," or "to lodge." In this context, it implies welcome and acceptance for an extended stay, signifying intimate fellowship and approved presence rather than merely passing through. It's about a settled relationship with God.
- Your sacred tent (אָהֳלֶךָ, ‘Ohělĕḵā קָדְשֶׁךָ, Qodshekā): The "tent" refers to the Tabernacle, the portable sanctuary of God's presence during Israel's wilderness wanderings and early settlement. "Sacred" (qōdesh) emphasizes its set-apart nature, dedicated exclusively to God. It symbolizes God's personal dwelling among His people and points to His immediate presence.
- Who (מִי, Mî): The repetition reinforces the seriousness and exclusivity of the inquiry. It emphasizes that this is not a casual query but a profound question about qualifications for ultimate divine intimacy.
- May live (יִשְׁכֹּן, Yishkon): This verb signifies "to settle down," "to inhabit," "to abide permanently." It denotes a deeper, more enduring state of being present with God than yāḡûr. It speaks to an established, settled residence in God’s domain.
- On Your holy mountain (הַר, Har קָדְשֶׁךָ, Qodshekā): "Mount Zion," the elevated site in Jerusalem where the Temple was built. This signifies a more permanent, established, and central dwelling place for God, symbolizing the focal point of divine revelation, worship, and government on earth. "Holy" here signifies separation for God's divine purpose and inviolability.
Words-group analysis:
- "Who may dwell in Your sacred tent? Who may live on Your holy mountain?": These two parallel questions serve as a spiritual litmus test. The slight distinction between "sacred tent" (Tabernacle) and "holy mountain" (Temple) bridges Israel's historical journey from mobile sanctuary to permanent Temple. Both refer to the space of God's direct presence, but the deeper meaning extends beyond the physical structure to communion with God Himself. The dual questions emphasize the profound and comprehensive nature of the qualification being sought, encompassing both temporary access and permanent abiding.
Psalm 15 1 Bonus section
Psalm 15:1 forms part of a series of "gate psalms" (like Psalm 24) that were likely used in ancient Israel as liturgical entry requirements for worshippers approaching the sanctuary. The questions were not just rhetorical but were designed to provoke serious introspection. The Hebrew terms employed emphasize both the initial welcome (yāḡûr, sojourn) and the ongoing, intimate fellowship (yishkon, abide). The transition from "sacred tent" (Tabernacle) to "holy mountain" (Temple, Mount Zion) in the questions highlights the continuity of God's dwelling with His people despite architectural changes, while reaffirming that His standards of holiness remained constant. The entire psalm serves as a mirror for personal piety, demanding consistency between one's professed faith and practical life, which is a continuous theme throughout the Scriptures for all who desire to approach the Almighty.
Psalm 15 1 Commentary
Psalm 15:1 encapsulates the essence of biblical righteousness, framing it as the gateway to intimacy with the Holy God. It moves beyond external ritual or national identity, asserting that access to God's presence—whether symbolized by the Tabernacle or the Temple—is conditioned by inner character and ethical conduct. The verse, through its probing questions, initiates a journey of self-examination for the worshiper, asking not just about permissible actions but about the very quality of one's being and life. This moral integrity is paramount for communion with God, foreshadowing the New Testament teaching that true worship involves a purified heart and a life aligned with God’s holiness, culminating in the perfect access provided through Christ's righteousness.Example: It challenges believers to ask themselves: "Does my life reflect the integrity needed to genuinely seek God's face?"