Psalms 99:5 — Word Study
WLCרֽוֹמְמ֡וּ יְה֘וָ֤ה אֱלֹהֵ֗ינוּ וְֽ֭הִשְׁתַּחֲווּ לַהֲדֹ֥ם רַגְלָ֗יו קָד֥וֹשׁ הֽוּא׃
BSAExaltrûwm [lift up, magnify] the LORDYᵉhôvâh [Yehovah, The covenant Name of God] our Godʼĕlôhîym [Elohim, the supreme one] and worshipshâchâh [bow down, show reverence] athădôm His footstoolregel [sacred throne, resting place] Hehûwʼ [the holy One] is holyqâdôwsh [set apart, sacred]
| Greek | English | Parsing |
|---|---|---|
| רֽוֹמְמ֡וּ | exalt | Verb, Piel, imperative second person masculine plural |
| יְה֘וָ֤ה | Yahweh | Noun proper |
| אֱלֹהֵ֗ינוּ | God our | Noun common masculine plural construct, suffix |
| וְֽ֭הִשְׁתַּחֲווּ | and bow down | Conjunction, verb pilpel imperative second person masculine plural |
| לַהֲדֹ֥ם | to [the] footstool of | Preposition, noun common masculine singular construct |
| רַגְלָ֗יו | feet his | Noun common feminine dual construct, suffix |
| קָד֥וֹשׁ | [is] holy | Adj |
| הֽוּא׃ | he | Pronoun |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Exalt the LORD our God, and worship at His footstool; He is holy! |
| KJV | Exalt ye the LORD our God, and worship at his footstool; for he is holy. |
| ASV | Exalt ye Jehovah our God, And worship at his footstool: Holy is he. |
| YLT | Exalt ye Jehovah our God, And bow yourselves at His footstool, holy [is] He. |
| WEB | Exalt Yahweh our God. Worship at his footstool. He is Holy! |
| BBE | Give high honour to the Lord our God, worshipping at his feet; holy is he. |
Where they part company is רוּם — see How Translations Differ.
One main clause followed by two phrases that elaborate on the actions and the nature of God.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectהוּא
verbרוּם
The sentence as the grammar sees it Open the tree ›
Every word here is used elsewhere in the Old Testament.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Psalms 99:5
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — A Call to Exalt the LORDgenerated
Psalm 99:5 emphasizes the importance of lifting up the name of the LORD and worshipping Him at His footstool, a metaphor for His divine presence. This call to worship reflects the recognition of God's sovereignty and holiness, urging the faithful to respond with reverence. The surrounding verses further illustrate God's justice and authority, reinforcing the call to worship Him rightly.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 99:9 | Exalt the LORD our God and worship at His holy mountain, for the LORD our God is holy. |
| 2 | Psalm 21:13 | Be exalted, O LORD, in Your strength; we will sing and praise Your power. |
| 3 | Psalm 34:3 | Magnify the LORD with me; let us exalt His name together. |
| 4 | Psalm 108:5 | Be exalted, O God, above the heavens; may Your glory cover all the earth. |
| 5 | Exodus 15:2 | The LORD is my strength and my song, and He has become my salvation. He is my God, and I will praise Him, my father’s God, and I will exalt Him. |
The Treasury of Scripture Knowledge — 13 references, hung on the phrase they belong to
The Key Word — רוּם, ro.Mugenerated
The verb רוּם (ruwm) means to exalt or lift up, conveying a sense of elevating someone or something. In this context, it is an imperative, instructing the people to actively exalt the LORD. This word can also imply a figurative sense of elevating one's spirit or status.
The Piel stem indicates an intensive action, suggesting a vigorous and purposeful act of exalting. The usage of this verb in the context of worship highlights the importance of recognizing God's greatness and majesty.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The finite verb רוּמְמ֡וּ governs the main action of the verse, with two phrases following: a conjunction introducing the second verb הִשְׁתַּחֲווּ, and a prepositional phrase describing the location of worship. This structure emphasizes the dual call to exalt and worship.
The arrangement places the imperative to exalt first, underscoring its importance as the primary action, while the worship at His footstool follows as a necessary response.
Septuagint Backgroundgenerated
The Septuagint translates רוּם as ὑψοῦτε, which carries a similar meaning of elevation or exaltation. This choice reflects the translators' understanding of the act of lifting up God in worship.
The use of προσκυνεῖτε for הִשְׁתַּחֲווּ aligns with the concept of bowing down in reverence, maintaining the original intent of the Hebrew text.
In plain words — the whole versegenerated
Psalm 99:5 calls the people to exalt the LORD and worship Him at His footstool, recognizing His holiness. This verse emphasizes the importance of honoring God and acknowledging His supreme authority.
Frequently Asked Questionsgenerated
To exalt the LORD means to lift Him up in praise and honor, recognizing His greatness and authority over all.
Worship at His footstool symbolizes humility and reverence before God, acknowledging His divine presence and sovereignty.
God being holy means He is set apart, sacred, and morally perfect, distinct from all creation.
We can exalt God through prayer, worship, and living in a way that honors Him, reflecting His character in our actions.
Reflection Questionsgenerated
- In what ways can I actively exalt God in my daily life?
- What does worshiping at His footstool look like for me personally?
- How can I better understand the holiness of God?
- What practices can help me maintain a posture of humility before God?
The early church on this verse — how the Fathers read it
Early Church Fathers referenced this verse to emphasize the importance of worship and the holiness of God, drawing from it to teach on reverence and faith.
And the apostles worshiped, and, therefore, they who bore the testimony of the faith received authority of faith. And the angels worshiped God,Early Church Fathers on Psalms 99 →
"O magnify the Lord our God" [Psalms 99:5]. Magnify Him truly, magnify Him well.Early Church Fathers on Psalms 99 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 99:5 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleExalt ye the Lord our God,.... Christ, who is Lord of all, and Immanuel, God with us, God in our nature, our Lord and our God; exalt him in his person, as God over all, blessed for ever; in his
Read John Gill on Psalms 99 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryExalt ye the LORD our God, and worship at his footstool; for he is holy.
Read Robert Jamieson on Psalms 99 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleAt his footstool; before the ark, which is so called, . For he is holy; or rather, for it, to wit, the ark, is holy; it is consecrated to be a pledge of God’ s presence, and the only place of God’ s public worship.
Read Matthew Poole on Psalms 99 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 99:5 Exalt ye the LORD our God, and worship at his footstool; [for] he [is] holy.Ver. 5. Exalt ye the Lord our God] Have high apprehensions of him and answerable expressions; set him up, and set him forth to the utmost. And worship at his footstool] i.e. At his temple, saith the Chaldee; at the ark of the covenant, say the Rabbis. Austin interpreteth it of Christ’ s humanity; which, although of itself it is not to be adored, because it is a creature, yet as it is received into unity of person with the Divinity, and hath a partner agency with the Godhead according to its measure in the works of redemption and mediation, 1 Timothy 2:4, it is to be worshipped. But how hard driven was…
Read John Trapp on Psalms 99 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(5) Worship at his footstool.—Prostrate your. selves at His footstool. The earth is called the “footstool” of God (Isaiah 66:1; comp. Matthew 5:35); in other places the expression is used of the sanctuary (Psalms 132:7; comp. Isaiah 60:13; Lamentations 2:1). In 1 Chronicles 28:2 it seems to refer to the ark. No doubt here, after mentioning the throne above the cherubims, we must think of the ground on which the ark stood, or of the ark itself.
Read Charles John Ellicott on Psalms 99 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 5. Worship at his footstool] Probably meaning the ark on which the Divine glory was manifested. Sometimes the earth is called God's footstool, Matthew 5:35; Isaiah 66:1; sometimes Jerusalem; sometimes the temple, Lamentations 2:1; sometimes the tabernacle, Psalms 32:7; and sometimes the ark, 1 Chronicles 28:2. The Israelites, when they worshipped, turned their faces toward the ark, because that was the place where was the symbol of the Divine Presence. For he is holy.] The burden chanted by the chorus.
Read AdamClarke on Psalms 99 →CambridgeThe Cambridge Bible for Schools and Colleges5. his footstool] In 1 Chronicles 28:2 the Ark is called Jehovah’s footstool, and so too probably in Psalms 132:7; but as there was no Ark in the Second Temple, the Temple itself must be meant here, or possibly (cp. Psalms 99:9) Zion. Cp. Lamentations 2:1; Isaiah 60:13; Isaiah 66:1 (of the earth). for he is holy] Holy is he.
Read Cambridge on Psalms 99 →Albert Barnes1798–1870Barnes' Notes on the BibleExalt ye the Lord our God - See the notes at Psalms 30:1. The meaning is, Let his name be, as it were, lifted up on high, so as to be conspicuous or seen from afar.
Read Albert Barnes on Psalms 99 →The verse in English, compared — 17 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
Exalt the LORD our God, and worship at His footstool; He is holy!
Exalt Yahweh our God. Worship at his footstool. He is Holy!
Exalt the LORD our God, and worship at His footstool; He is holy!
Praise the Lord our God! Worship before his footstool! He is holy!
Tyndale line
Exalt ye the LORD our God, and worship at his footstool; for he is holy.
Exalt ye Jehovah our God, And worship at his footstool: Holy is he.
Exalt ye the LORD our God, and worship at his footstool: holy is he.
Exalt ye the LORD our God, and worship at his footstool; for he is holy.
Exalt the Lord our God, and fall downe before his footestoole: for he is holy.
Strictly literal
Exalt Jehovah our God, and worship at his footstool. He is holy!
Exalt ye Jehovah our God, And bow yourselves at His footstool, holy [is] He.
Exalt our God YHWH, || And bow yourselves at His footstool, He [is] holy.
Exalt ye the Lord our God, and bow yourselves down before his footstool: he is holy.—
Praise Yahweh our God and worship at his footstool. He is holy.
From the Latin
For the Lord is sweet, his mercy endureth for ever, and his truth to generation and generation.
Simplified
Give respect to the Lord our God! Bow down at his feet, for he is holy!
Give high honour to the Lord our God, worshipping at his feet; holy is he.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text is consistent with the Septuagint in its wording, affirming the call to exalt and worship. The Dead Sea Scrolls also support this, though they contain some restored words, indicating that the core message remains intact across these witnesses.
רֽוֹמְמ֡וּ יְה֘וָ֤ה אֱלֹהֵ֗ינוּ וְֽ֭הִשְׁתַּחֲווּ לַהֲדֹ֥ם רַגְלָ֗יו קָד֥וֹשׁ הֽוּא׃
8 of the 8 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
[רוממו] יהוה אלהי׳נו [והשתחוו] להדם רגלי׳ו [כי] קדוש הוא
4 words on the leather — 2 partly restored, 3 supplied entire by an editor.
רממו יהוה [אלהי׳נו] [והשתחוו] [להדם] [רגלי׳ו] [קדוש] [הוא]
1 word on the leather — 1 partly restored, 6 supplied entire by an editor.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Psalms 99:5
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
רוּם (ruwm) is a Hebrew verb meaning to be high or exalted, covering a range of actions such as rising, lifting, and promoting. It can refer to physical elevation, like raising an ark or setting up a throne, as well as figurative exaltation, particularly in relation to God. The word also has a related form, רָמַם (ramam), which means to be wormy.
רוּם vb. be high, exalted, rise
Qal
be high, lit. rock (in fig.)
esp. of י׳
be raised, uplifted
be lifted, rise, of ark
Pō‛lēl
raise, rear, children
cause tree to grow
lift up
exalt, extol, acc. י׳
Pō‛lal be lift up
Hiph.
raise, rear, c. acc., hand
raise poor
lift up voice
(take into one's hand and) lift, take up, stone
set up, erect, stone
set on high, throne
lift up, exalt, c. acc. pers.
lift up and take away, remove
lift off and present, contribute, offer
Hoph. be taken off from; be abolished
Hithpō‛l. and he shall exalt and magnify himself above, etc.; I will raise myself
base
[רָמַם] vb. denom. be wormy;—Ex 16:20
ref
H7311a רוּם be high, exalted, rise .. . be high, lit. rock (in fig.)
. esp. of י׳
. be raised, uplifted
. be lifted, rise, of ark
.. . raise, rear, children
. cause tree to grow
. lift up
. exalt, extol, acc. י׳
.be lift up
. . . . raise, rear, c. acc., hand
. raise poor
. lift up voice
. (take into one's hand and) lift, take up, stone
. set up, erect, stone
. set on high, throne
. lift up, exalt, c. acc. pers.
. lift up and take away, remove
. lift off and present, contribute, offer
. be taken off from; be abolished
. and he shall exalt and magnify himself above, etc.; I will raise myself
H7311b רָמַם vb. denom. be wormy
7311 ruwm room
a primitive root; to be high actively, to rise or raise (in
various applications, literally or figuratively):--bring up,
exalt (self), extol, give, go up, haughty, heave (up), (be,
lift up on, make on, set up on, too) high(-er, one), hold up,
levy, lift(-er) up, (be) lofty, (X a-)loud, mount up, offer
(up), + presumptuously, (be) promote(-ion), proud, set up,
tall(-er), take (away, off, up), breed worms.
רוּם (rum) — to exalt.
1) to rise, rise up, be high, be lofty, be exalted
1a) (Qal)
1a1) to be high, be set on high
1a2) to be raised, be uplifted, be exalted
1a3) to be lifted, rise
1b) (Polel)
1b1) to raise or rear (children), cause to grow up
1b2) to lift up, raise, exalt
1b3) to exalt, extol
1c) (Polal) to be lifted up
1d) (Hiphil)
1d1) to raise, lift, lift up, take up, set up, erect, exalt, set on high
1d2) to lift up (and take away), remove
1d3) to lift off and present, contribute, offer, contribute
1e) (Hophal) to be taken off, be abolished
1f) (Hithpolel) to exalt oneself, magnify oneself
Aramaic equivalent: rum (רוּם "to rise" H7313)
רָמַם (ra.mam) — be rotten.
(Qal) to be rotten, be wormy
V-o-Impv-2mp — Verb · Piel · imperative second person masculine pluralHVpv2mp
eg-zolt' (rum, gabhah (mappiq he), nasa'; hupsoo):
The Hebrew word most often translated "exalt," "exalted," is rum; "to lift up," "to be or become high." It is used with reference to both God and man, eg. Ex 15:2, "My father's God, and I will exalt him"; Ps 99:5,9, "Exalt ye Yahweh our God"; compare 107:32; 118:28; 1Sa 2:10, "Exalt the horn of his anointed"; Job 17:4, "Therefore shalt thou not exalt them"; compare Isa 13:2 the King James Version; 14:13; gabhah, "to be high," figuratively "to be exalted," occurs in Job 36:7;
יְהֹוָה (ye.ho.vah) is the proper name of the God of Israel, often rendered as Jehovah or the Lord. It signifies the self-existent or eternal nature of God. The name is closely associated with the revelation to Moses in Exodus 3:12-15 and is used in conjunction with other terms to denote sacred places. Some scholars suggest it derives from a root meaning 'to bring into being.'
יהוה c. 6823 i.e. יַהְוֶה n.pr.dei Yahweh, the proper name of the God of Israel—(1. MT יְהֹוָה 6518 (Qr אֲדֹנָי), or יֱהֹוִה 305 (Qr אֱלֹהִים) 2. Many recent scholars explain יַהְוֶה as Hiph. of הוה (= היה) the one bringing into being, life-giver)
יהוה is not used by E in Gn, but is given Ex 3:12-15 as the name of the God who revealed Himself to Moses at Horeb
יהוה is used with אלהים and suffixes, especially in D
the phrase † אֲנִי יהוה is noteworthy
יהוה is also used with several predicates, to form sacred names of holy places of Yahweh
base
H3068 יהוה i.e. יַהְוֶה n. pr. dei Yahweh, the proper name of the God of Israel
3068 Yhovah yeh-ho-vaw'
from 1961; (the) self-Existent or Eternal; Jehovah, Jewish
national name of God:--Jehovah, the Lord. Compare 3050, 3069.
see HEBREW for 01961
see HEBREW for 03050
see HEBREW for 03069
יְהֹוָה (ye.ho.vah) — LORD.
Jehovah = "the existing One"
1) the proper name of the one true God
1a) unpronounced except with the vowel pointings of a.do.na (אֲדֹנָי "Lord" H0136)
יְהֹוָה (ye.ho.vah) — The Lord.
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
יְהֹוָה (ye.ho.vah) — (Jerusalem of) the Lord.
Combined with ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
N-proper — Noun properHNpt
אֱלֹהִים (elohiym) is a plural noun meaning 'gods' or 'God,' often referring to the supreme deity in the Old Testament. It encompasses divine beings, rulers, and judges, reflecting divine majesty and power. The term can also denote angels and is used in a superlative sense. Notably, it is sometimes combined with יהוה (YHWH), the personal name of God.
אֱלֹהִים 2570 n.m.pl.
pl. in number.
rulers, judges, either as divine representatives at sacred places or as reflecting divine majesty and power
divine ones, superhuman beings including God and angels
angels
gods
pl. intensive
god or goddess
godlike one
works of God, or things belongng to him
God
הָאֱלֹהִים the (true) God
אֱלֹהִים = God
base
H430 אֱלֹהִים n. m. pl. . pl. in number. . rulers, judges, either asdivine representatives at sacred places or as reflecting divine majesty and power
. divine ones, superhuman beings including God and angels
. angels
. gods
. pl. intensive . god or goddess
. godlike one
. works of God, or things belongng to him
. God
. הָאֱלֹהִים the (true) God
. אֱלֹהִים = God
430 'elohiym el-o-heem'
plural of 433; gods in the ordinary sense; but specifically
used (in the plural thus, especially with the article) of the
supreme God; occasionally applied by way of deference to
magistrates; and sometimes as a superlative:--angels, X
exceeding, God (gods)(-dess, -ly), X (very) great, judges, X
mighty.
see HEBREW for 0433
אֱלֹהִים (e.lo.him) — God.
This name means "gods" (plural intensive-singular meaning), "God"
Another name of ye.ho.vah (יהוה "LORD" H3068G)
אֱלֹהִים (e.lo.him) — (LORD)-Elohe.
Combined with ye.ho.vah (יהוה "LORD" H3068)
אֱלֹהִים (e.lo.him) — (Gibeath)-elohim.
Combined with giv.ah (גִּבְעָה "Gibeath" H1389)
N-mp | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp1bp
The Hebrew word שָׁחָה (*shachah*) is a primitive root meaning to bow down or prostrate oneself, particularly in homage to a superior or in worship before God. It can also imply a figurative sense of being depressed by anxiety. The entries highlight its use in various contexts, including worship of both God and false gods.
[שָׁחָה] 172 vb. bow down
Qal bow down
Hiph. fig., anxiety depresses it
Hithpa‛lēl
bow down, prostrate oneself, before a monarch or superior, in homage, etc.
before God, in worship
before other gods
base
H7812 שָׁחָה bow down .bow down
. fig., anxiety depresses it
.. bow down, prostrate oneself, before a monarch or superior, in homage, etc.
. before God, in worship
. before other gods
7812 shachah shaw-khaw'
a primitive root; to depress, i.e. prostrate (especially
reflexive, in homage to royalty or God):--bow (self) down,
crouch, fall down (flat), humbly beseech, do (make) obeisance,
do reverence, make to stoop, worship.
שָׁחָה (sha.chah) — to bow.
1) to bow down
1a) (Qal) to bow down
1b)(Hiphil) to depress (fig)
1c) (Hithpael)
1c1) to bow down, prostrate oneself
1c1a) before superior in homage
1c1b) before God in worship
1c1c) before false gods
1c1d) before angel
Conj | V-v-Impv-2mp — Conjunction · verb pilpel imperative second person masculine pluralHC/Vvv2mp
הֲדֹם (hadom) refers to a stool or footstool, derived from an unused root meaning to stamp upon. The term is consistently defined across entries, emphasizing its function as a base for resting feet.
הֲדֹם n.m. stool, footstool
base
H1916 הֲדֹם stool, footstool
1916 hadom had-ome'
from an unused root meaning to stamp upon; a foot
stool:--(foot-)stool.
הֲדֹם (ha.dom) — footstool.
stool, footstool
Prep | N-ms — Preposition · noun common masculine singular constructHR/Ncmsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
רֶ֫גֶל (regel) means 'foot' and can refer to a foot or leg in various contexts, including anthropomorphic references to God and other beings. It also implies steps or paces. The word is derived from a root meaning related to walking, and it appears in multiple forms, such as feet and paces.
רֶ֫גֶל 247 n.f. foot
foot
three times (feet, paces)
base
H7272 רֶ֫גֶל foot . foot
. three times (feet, paces)
7272 regel reh'-gel
from 7270; a foot (as used in walking); by implication, a
step; by euphem. the pudenda:--X be able to endure, X
according as, X after, X coming, X follow,
((broken-))foot((-ed, -stool)), X great toe, X haunt, X
journey, leg, + piss, + possession, time.
see HEBREW for 07270
רֶ֫גֶל (re.gel) — foot.
1) foot
1a) foot, leg
1b) of God (anthropomorphic)
1c) of seraphim, cherubim, idols, animals, table
1d) according to the pace of (with prep)
1e) three times (feet, paces)
Aramaic equivalent: re.gal (רְגַל "foot" H7271)
N-fd | Suff — Noun common feminine dual construct · suffixHNcfdc/Sp3ms
The Hebrew word קָדוֹשׁ (*qadosh*) means sacred or holy. It can refer to God, angels, saints, or sanctuaries, indicating a state of being set apart. The entries consistently emphasize its moral and ceremonial significance, with no notable disagreements among the lexicons.
קָדוֹשׁ adj. sacred, holy
base
H6918 קָדוֹשׁ sacred, holy
6918 qadowsh kaw-doshe'
or qadosh {kaw-doshe'}; from 6942; sacred (ceremonially or
morally); (as noun) God (by eminence), an angel, a saint, a
sanctuary:--holy (One), saint.
see HEBREW for 06942
קָדוֹשׁ (qa.dosh) — holy.
: holy
sacred, holy, Holy One, saint, set apart
קָדוֹשׁ (qa.dosh) — holy: saint.
: saint/priest
sacred, holy, Holy One, saint, set apart
A sub-meaning of qa.dosh (קָדוֹשׁ ": holy" H6918)
Adj — AdjHAamsa
הוּא (hu) is a third-person singular pronoun meaning he, she, or it, used for emphasis or when no verb is present. It can also refer to oneself or serve as a demonstrative pronoun. The word has various nuances, including resuming the subject with emphasis or expressing it unobtrusively. It can indicate 'that' or 'those' when used with the definite article.
הוּא m. הִיא f., pron. of the 3rd ps. sing. he, she, used also (in both genders) for the neuter it
an emph. he (she, it, they), sometimes equivalent to himself (herself, itself, themselves), or (esp. with the art.) that (those)
It resumes the subj. with emph.
Where, however, the pron. follows the pred., its position gives it the minimum of emphasis, and it expresses (or resumes) the subject as unobtrusively as possible
It anticipates (as it seems) the subject
As an emph. predicate, of God
In a neuter sense, that, it (of an action, occurrence, matte, etc.)
With the art.: so regularly when joined to a subst. defined itself by the art.
base
H1931 הוּא, הִיא he, she, used also (in both genders) for the neuter it . an emph. he (she, it, they), sometimes equivalent to himself (herself, itself, themselves), or (esp. with the art.) that (those)
. It resumes the subj. with emph.
. Where, however, the pron. follows the pred., its position gives it the minimum of emphasis, and it expresses (or resumes) the subject as unobtrusively as possible
. It anticipates (as it seems) the subject
. As an emph. predicate, of God
. In a neuter sense, that, it (of an action, occurrence, matte, etc.)
. With the art.: so regularly when joined to a subst. defined itself by the art.
1931 huw' hoo
of which the feminine (beyond the Pentateuch) is hiyw {he}; a
primitive word, the third person pronoun singular, he (she or
it); only expressed when emphatic or without a verb; also
(intensively) self, or (especially with the article) the same;
sometimes (as demonstrative) this or that; occasionally
(instead of copula) as or are:--he, as for her, him(-self),
it, the same, she (herself), such, that (...it), these, they,
this, those, which (is), who.
הוּא (hu) — he/she/it.
pron 3p s
1) he, she, it
1a) himself (with emphasis)
1b) resuming subj with emphasis
1c) (with minimum emphasis following predicate)
1d) (anticipating subj)
1e) (emphasising predicate)
1f) that, it (neuter) demons pron
2) that (with article)
Pron — PronounHPp3ms
ha: The fifth letter of the Hebrew alphabet; transliterated in this Encyclopedia as "h." It came also to be used for the number 5. For name, etc., see ALPHABET.