Psalm Chapter 47

What is the meaning of Psalm 47?

Introduction to Psalm 47

Psalm 47 stands as one of the most triumphant and majestic psalms in the Psalter, resounding with the thunderous proclamation of God’s universal kingship. This royal psalm, attributed to the Sons of Korah, serves as a powerful declaration of יהוה (Yahweh)’s sovereignty not just over Israel, but over all nations. Its electric atmosphere of joy and celebration makes it particularly significant in Jewish liturgy, where it is recited seven times before the blowing of the shofar on Rosh Hashanah, symbolizing God’s ascension to His throne.

The psalm’s relevance extends far beyond its historical context, speaking to believers today about the ultimate authority of God and His final victory over all earthly powers. Its message of universal divine kingship provides hope and assurance in a world often marked by political upheaval and uncertainty.

Context of Psalm 47

Within the book of Psalms, this composition belongs to a collection of “Songs of Zion” (Psalms 46-48), which celebrate God’s choice of Jerusalem and His role as the Great King. It follows Psalm 46, which declares God as our refuge and strength, and precedes Psalm 48, which glorifies Jerusalem as the city of the Great King. Together, these psalms form a triumphant trilogy celebrating God’s sovereignty and presence among His people.

In the broader context of Scripture, Psalm 47 anticipates the universal worship of God prophesied in passages like Isaiah 2:2-4 and Zechariah 14:9. It foreshadows the ultimate fulfillment of God’s kingdom through the Messiah Yeshua, where every knee shall bow and every tongue confess that He is Lord (Philippians 2:10-11).

The psalm’s position within the larger biblical narrative serves as a bridge between God’s particular covenant with Israel and His universal reign over all nations, demonstrating how His choice of Israel was always intended to bless all peoples, fulfilling the Abrahamic covenant (Genesis 12:3).

Ancient Key Word Study

• כַּף (kaf) – “Clap” (verse 1): This Hebrew word literally means “palm” or “hand,” but in this context implies vigorous, jubilant applause. Its usage in ancient near eastern culture signified not just joy but submission to a sovereign, making it both a celebration and an act of allegiance.
• תְרוּעָה (teruah) – “Shout” (verse 1): This term specifically refers to the blast of the shofar or a shout of triumph. It’s the same word used for the trumpet blast that brought down Jericho’s walls, suggesting both victory and divine intervention.
• מֶלֶךְ גָּדוֹל (melech gadol) – “Great King” (verse 2): This royal title emphasizes both majesty and authority. The combination of these words was reserved for emperors who ruled over multiple kingdoms, highlighting God’s supreme sovereignty.
• יַדְבֵּר (yadber) – “Subdue” (verse 3): The root word suggests speaking or leading, implying that God’s victory comes not just through force but through His authoritative word, reminiscent of creation itself.
• נַחֲלָה (nachalah) – “Heritage” (verse 4): This term refers to an inheritance that cannot be sold or permanently transferred, emphasizing the permanent nature of God’s covenant promises.
• עָלָה (alah) – “Gone up” (verse 5): This verb carries rich theological significance, used for both ascending to Jerusalem for festivals and God’s triumphant ascension, later finding fulfillment in Messiah’s ascension.
• זַמְּרוּ (zamru) – “Sing praises” (verse 6): This word combines the concepts of making music and pruning a vine, suggesting that praise both glorifies God and purifies the worshipper.
• מַשְׂכִּיל (maskil) – “With understanding” (verse 7): This term implies not just intellectual comprehension but skilled, artful execution, calling for worship that engages both heart and mind.

Compare & Contrast

• Verse 1: “Clap your hands, all peoples!” The command for universal praise using physical expression (clapping) rather than just verbal praise emphasizes the totality of worship involving body, soul, and spirit. The Hebrew could have used רנן (ranan – to cry out) but chose כַּף (kaf – to clap) to stress visible, demonstrable submission.
• Verse 2: The phrase “awesome” (נוֹרָא – nora) was chosen over יָרֵא (yare – fearful) to convey not just fear but reverent awe, suggesting a more complete response to God’s majesty.
• Verse 3: “He subdued peoples under us” uses יַדְבֵּר (yadber) rather than כָּבַשׁ (kavash – to conquer), suggesting divine authority rather than mere military victory.
• Verse 4: The choice of “excellence” (גָּאוֹן – gaon) over תִּפְאָרָה (tipharah – beauty) emphasizes Jacob’s special position rather than just its aesthetic quality.
• Verse 5: “Gone up” (עָלָה – alah) was chosen over רוּם (rum – to rise) to connect with the temple worship and eventual messianic ascension.
• Verse 7: The repetition of “sing praises” (זַמְּרוּ – zamru) five times in the psalm creates a crescendo effect rather than using synonyms, emphasizing the singular focus of praise.
• Verse 8: “God reigns” uses מָלַךְ (malak) in perfect tense rather than present, suggesting an established fact rather than a process.

Psalm 47 Unique Insights

The psalm’s structure reveals a fascinating chiastic pattern that points to its central message of God’s universal kingship. The repetition of praise (זַמְּרוּ – zamru) five times corresponds to the five books of Torah, suggesting that proper praise must be grounded in God’s revealed word. This connection is further strengthened by the rabbinic tradition that associates this psalm with the giving of Torah at Sinai.

The Midrash Tehillim offers a compelling insight linking this psalm to the gathering of the exiles and the coming of Messiah. It notes that the command to clap hands (verse 1) corresponds to the prophetic vision in Isaiah 55:12, where even the trees of the field will clap their hands, suggesting a cosmic dimension to this praise.

Early Jewish commentators, including the medieval sage Rashi, connected the “going up” in verse 5 with the return of the Ark of the Covenant to Jerusalem. This prefigures the ascension of Messiah Yeshua, who as the living embodiment of God’s presence, ascended to the heavenly Jerusalem. The trumpet sound mentioned here (קוֹל שׁוֹפָר – qol shofar) is linked by some early Christian commentators to the last trumpet that will herald Messiah’s return (1 Thessalonians 4:16).

The number seven features prominently in the psalm’s structure – there are seven verses of praise, corresponding to the seven heavens in Jewish tradition. This suggests complete and perfect praise, foreshadowing the perfect worship that will occur when Messiah establishes His millennial kingdom.

Psalm 47 Connections to Yeshua

The ascension imagery in verse 5 finds its ultimate fulfillment in Yeshua’s ascension to the right hand of the Father (Acts 1:9). The psalm’s declaration of God’s reign over the nations anticipates the universal worship of Yeshua as King of kings and Lord of lords (Revelation 19:16).

The psalm’s emphasis on both Jews and Gentiles praising God together perfectly aligns with the New Covenant reality where Messiah has broken down the dividing wall between Jews and Gentiles (Ephesians 2:14). The inheritance theme in verse 4 finds its fulfillment in believers becoming joint-heirs with Messiah (Romans 8:17).

Psalm 47 Scriptural Echoes

This psalm resonates deeply with other scriptural passages that proclaim God’s universal kingship. The theme of God subduing nations echoes Psalm 2, where the nations rage against יהוה and His Anointed One. The image of God ascending with a shout connects to Daniel 7:13-14, where the Son of Man comes with the clouds of heaven.

The psalm’s vision of universal worship anticipates Isaiah 45:23, where every knee shall bow and every tongue confess. The concept of God’s throne over all nations finds parallel in Revelation 4-5, where the heavenly throne room scene depicts all creation worshipping the Lamb.

Psalm 47 Devotional

This psalm challenges us to expand our vision of God’s kingship beyond our personal lives to embrace His sovereign rule over all creation. It calls us to participate in worship that is both exuberant and understanding, engaging both our emotions and our intellect.

The psalm’s universal scope reminds us that our worship should transcend cultural and denominational boundaries, anticipating the day when all nations will worship together. This should inspire us to break down barriers that divide believers and to welcome diversity in our worship expressions.

Did You Know

• The term “clap your hands” (תִקְעוּ־כָף) in verse 1 is the same phrase used in ancient near eastern treaties when subjects pledged allegiance to a new king.
• This psalm was traditionally recited seven times before the blowing of the shofar on Rosh Hashanah, symbolizing God’s kingship over the seven continents.
• The phrase “He chose our inheritance” in verse 4 uses language from the distribution of the Promised Land, suggesting that God’s choice of Israel was part of His larger plan for all nations.
• The “shields of the earth” metaphor in verse 9 was a common ancient near eastern symbol for rulers, suggesting God’s authority over all earthly powers.
• The psalm’s structure forms a perfect chiasm (A-B-C-B-A pattern), with God’s ascension as the central focus.
• The five-fold repetition of “sing praises” corresponds to the five books of Torah in Jewish tradition.
• The psalm is categorized as a “maskil,” suggesting it was designed for skilled performance with theological instruction in mind.
• The Sons of Korah, credited with this psalm, were descendants of the man who rebelled against Moses but whose children chose to remain faithful.
• The word “peoples” (עַמִּים) appears four times, possibly corresponding to the four corners of the earth in ancient cosmology.