Psalms 75:6 — Word Study
WLCכִּ֤י לֹ֣א מִ֭מּוֹצָא וּמִֽמַּעֲרָ֑ב וְ֝לֹ֗א מִמִּדְבַּ֥ר הָרִֽים׃
BSAexaltationrûwm▸ [promotion, lifting up]
| Greek | English | Parsing |
|---|---|---|
| כִּ֤י | for | Particle |
| לֹ֣א | not | Particle |
| מִ֭מּוֹצָא | [is] from [the] going out | Preposition, noun common masculine singular absolute |
| וּמִֽמַּעֲרָ֑ב | and from [the] setting place | Conjunction, preposition, noun common masculine singular absolute |
| וְ֝לֹ֗א | and not | Conjunction, particle |
| מִמִּדְבַּ֥ר | from [the] wilderness | Preposition, noun common masculine singular construct |
| הָרִֽים׃ | exaltation | Verb, Hiphil, infinitive construct common |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | For exaltation comes neither from east nor west, nor out of the desert, |
| KJV | For promotion cometh neither from the east, nor from the west, nor from the south. |
| ASV | For neither from the east, nor from the west, Nor yet from the south, cometh lifting up. |
| YLT | For not from the east, or from the west, Nor from the wilderness — [is] elevation. |
| WEB | For neither from the east, nor from the west, nor yet from the south, comes exaltation. |
| BBE | For honour does not come from the east, or from the west, or uplifting from the south; |
Where they part company is in the interpretation of הָרִֽים — see How Translations Differ.
The structure features a main clause followed by two prepositional phrases that clarify the sources of exaltation.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectH7311
verbH7311
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 75:6
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 — The Nature of Exaltationgenerated
Psalm 75:6 emphasizes that true exaltation does not originate from any earthly direction, such as the east or west, nor from desolate places. The psalmist contrasts human attempts at elevation with God's sovereign authority, which is the true source of lifting up. This theme continues in the following verses, where God's judgment and authority are further elaborated, highlighting His role in exalting and humbling individuals.
Cross References
The Key Word — הָרִֽים, ha.Rimgenerated
The verb רוּם (ruwm) means to lift up or exalt, indicating an action of promotion or elevation. This word encompasses both physical and spiritual dimensions of lifting, suggesting that exaltation is not merely a matter of status but also of divine favor.
In this context, the psalmist uses the infinitive construct to express the act of exaltation, emphasizing that it is a process initiated by God, not by human endeavor or geographical factors.
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 main verb is הָרִֽים, exaltation, which governs the entire clause. The structure emphasizes that exaltation does not come from specific locations, as indicated by the prepositional phrases that follow.
The phrases מִ֭מּוֹצָא (from the going out), וּמִֽמַּעֲרָ֑ב (and from the setting place), and מִמִּדְבַּ֥ר (from the wilderness) serve to clarify the sources from which exaltation does not arise.
Septuagint Backgroundgenerated
The Septuagint translates הָרִֽים with the Greek word for exaltation, indicating a direct correspondence in meaning. This choice reinforces the understanding that exaltation is a divine act.
The Greek word ὕψος (hupsos) also conveys the notion of height or elevation, aligning with the Hebrew understanding of exaltation as something that is bestowed rather than self-derived.
In plain words — the whole versegenerated
Psalm 75:6 teaches that true exaltation does not come from any direction like east or west, nor from the wilderness. Instead, it emphasizes that God is the one who lifts people up.
Frequently Asked Questionsgenerated
It means that human efforts or geographical locations do not determine one's elevation or status; rather, it is God who decides.
The wilderness symbolizes desolation and lack of resources, reinforcing that exaltation cannot arise from such barren places.
It underscores God's sovereignty and authority in determining who is lifted up or brought low, contrasting human attempts at self-promotion.
This verse highlights that true exaltation comes from humility before God, as He is the ultimate judge of worth and status.
Reflection Questionsgenerated
- In what areas of my life do I seek exaltation, and how can I align my desires with God's will?
- How can I practice humility in my daily interactions with others?
- What does it mean for me to acknowledge that God is the source of my achievements?
- How can I encourage others to recognize God's role in their lives and exaltation?
The early church on this verse — how the Fathers read it
Early church fathers like Augustine and Cassiodorus reference this verse to discuss the nature of divine exaltation and the role of humility.
Thus, after the psalm had said, "Do not lift your horn on high or speak iniquity against God," it went on immediately. "Since neither from the east nor the west, nor from the mountain deserts;Early Church Fathers on Psalms 75 →
The cup of the Lord is at any rate “filled with mixed wine.” Although it is constantly drunk, nonetheless it is never fully drained.Early Church Fathers on Psalms 75 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 75:6 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleFor promotion cometh neither from the east, nor from the west, nor from the south.
Read John Gill on Psalms 75 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryI said unto the fools, Deal not foolishly: and to the wicked, Lift not up the horn: -In reliance on God's promise (Psalms 75:2-3), Israel warns the haughty foe no more to lift up the neck in pride,
Read Robert Jamieson on Psalms 75 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleFor though you envy and oppose my advancement, because I was but a poor shepherd, and of a mean family; yet you ought to know and consider what is notorious and visible in the world, that the dignities and sceptres of the world are not always disposed according to human expectations and probabilities, but by God’ s sovereign will and providence, as it follows. It is true, men that expect preferment have their eyes fixed upon the great persons of the world, who are thought to have the ‘ disposition of them in their hands, and according to their several inclinations or interests; some look eastward, others westward, and others southward, expecting assistance from some of these quarters; but…
Read Matthew Poole on Psalms 75 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 75:6 For promotion [cometh] neither from the east, nor from the west, nor from the south.Ver. 6. For promotion cometh neither from the east] Dignitatis nullum est emporium. Ambitionists used to look this way and that way how to advance themselves, but all in vain. Hispanis monarchia Catholica debetur divinitus, sed in Utopia, saith one. Nor from the south] Where the warm sunshine is.
Read John Trapp on Psalms 75 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(6) For promotion . . .—The Authorised Version has here rightly set aside the pointing of the text, which, as the LXX. and Vulg., reads— “For not from the east, nor from the west, Nor from the wilderness of mountains,” a sentence which has no conclusion. The recurrence also of parts of the verb “to lift up” in Psalms 75:4-5; Psalms 75:7, makes in favour of taking harîm as part of the same verb here, instead of as a noun, “mountains.” That the word midbar (wilderness) might be used for “south,” receives support from Acts 8:26. Ewald thinks the four points of the compass should be completed by inserting a conjunction, and taking the “desert” and “mountains” to represent respectively the south…
Read Charles John Ellicott on Psalms 75 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 6. For promotion cometh neither from the east, c.] As if the Lord had said, speaking to the Babylonians, None of all the surrounding powers shall be able to help you none shall pluck you out of my hand. I am the Judge: I will pull you down, and set my afflicted people up, Psalms 75:7. Calmet has observed that the Babylonians had Media, Armenia, and Mesopotamia on the EAST; and thence came Darius the Mede: that it had Arabia, Phoenicia, and Egypt on the WEST; thence came Cyrus, who overthrew the empire of the Chaldeans. And by the mountains of the desert, מדבר הרים midbar harim, which we translate SOUTH, Persia, may be meant; which government was established on the ruins of the…
Read AdamClarke on Psalms 75 →
CambridgeThe Cambridge Bible for Schools and Colleges6–8. The reason for this warning. Israel looks to God alone for help, and He is the supreme arbiter of human destinies.
Read Cambridge on Psalms 75 →
Albert Barnes1798–1870Barnes' Notes on the BibleFor promotion - The word used here in the original, and rendered “promotion” - הרים hariym - is susceptible of two quite different significations.
Read Albert Barnes on Psalms 75 →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
For exaltation comes neither from east nor west, nor out of the desert,
For neither from the east, nor from the west, nor yet from the south, comes exaltation.
For exaltation comes neither from east nor west, nor out of the desert,
For victory does not come from the east or west, or from the wilderness.
Tyndale line
For promotion cometh neither from the east, nor from the west, nor from the south.
For neither from the east, nor from the west, Nor yet from the south, cometh lifting up.
For neither from the east, nor from the west, nor yet from the south, cometh lifting up.
For promotion cometh neither from the east, nor from the west, nor from the south.
For to come to preferment is neither from the East, nor from the West, nor from the South,
Strictly literal
For not from the east nor from the west, nor yet from the south doth exaltation [come]:
For not from the east, or from the west, Nor from the wilderness — [is] elevation.
For not from the east, or from the west, || Nor from the wilderness—[is] elevation.
(75:7) For neither from the rising [of the sun], nor from [his] setting, nor from the wilderness of mountains [cometh this];
It is not from the east or from the west, and it is not from the wilderness that lifting up comes.
From the Latin
All the foolish of heart were troubled. They have slept their sleep; and all the men of riches have found nothing in their hands.
Simplified
For no one, from the east to the west, or from the wilderness, should think so highly of themselves.
For honour does not come from the east, or from the west, or uplifting from the south;
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 and the Septuagint largely agree on the wording of this verse, with five of the seven words matched. The Septuagint's word order and articles differ, but the core message remains intact.
כִּ֤י לֹ֣א מִ֭מּוֹצָא וּמִֽמַּעֲרָ֑ב וְ֝לֹ֗א מִמִּדְבַּ֥ר הָרִֽים׃
5 of the 7 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.
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 75:6
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.
כִּי (ki) is a conjunction primarily meaning 'that,' 'for,' or 'when.' It indicates causal relationships and can express conditions like 'if' or 'though.' The word is versatile, appearing in various contexts to convey certainty, exception, or concession. Notably, it can combine with other particles to modify its meaning, such as in the phrase כִּי אם־ (ki im), meaning 'that if.'
כִּי conj. that, for, when
that
Of time, when, of the past
elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
when or if, with a concessive force, i.e. though
Because, since
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
כִּי עַל כֵּן forasmuch as
base
H3588a כִּי that, for, when . that
. . Of time, when, of the past
. elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
. when or if, with a concessive force, i.e. though
. Because, since
H3588b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
H3588c כִּי עַל כֵּן forasmuch as
3588 kiy kee
a primitive particle (the full form of the prepositional
prefix) indicating causal relations of all kinds, antecedent
or consequent; (by implication) very widely used as a relative
conjunction or adverb (as below); often largely modified by
other particles annexed:--and, + (forasmuch, inasmuch,
where-)as, assured(-ly), + but, certainly, doubtless, + else,
even, + except, for, how, (because, in, so, than) that, +
nevertheless, now, rightly, seeing, since, surely, then,
therefore, + (al- )though, + till, truly, + until, when,
whether, while, whom, yea, yet.
כִּי (ki) — for.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
1e) that if, for if, indeed if, for though, but if
1f) but rather, but
1g) except that
1h) only, nevertheless
1i) surely
1j) that is
1k) but if
1l) for though
1m) forasmuch as, for therefore
כִּי [אם] (ki im) — that if: except.
1) except if
1a) but if
1b) even though
כִּי [עַל כֵּן] (ki [al ken]) — for as that: since.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
HTc — ParticleHTc
for (ki (conjunction), le, from 'el (preposition), and various other words. In the New Testament also the words are various, chiefly gar, kai gar, hoti (conjunctions); anti apo eis dia (accusative), epi (dative and accusative), peri (genitive), pros (genitive and accusative), huper (genitive) (prepositions)): the English Revised Version and the American Standard Revised Version give in many cases more literal or more accurate renderings than those in the King James Version.
In the New Testament the most important preps. from a doctrinal point of view are anti, "face to face," "over against," "instead," "on behalf of," peri, "around," "about," "concerning," huper, "over," "on behalf of." The first has been claimed as stating the substitutionary nature of Christ's sacrifice as contrasted with huper and peri, more frequently used of it. But, although anti in the New Testament often means…
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
HTn — ParticleHTn
מוֹצָא (mowtsa') refers to a place or act of going forth, encompassing meanings like exit, source, or spring. It can denote various concepts such as the rising of the sun, exportation, and even a mine. The entries highlight its use in contexts related to movement and production, but do not indicate any significant disagreement among lexicons.
מוֹצָא n.m. place or act of going forth, issue, export, source, spring
base
H4161 מוֹצָא place or act of going forth, issue, export, source, spring
4161 mowtsa' mo-tsaw'
or motsai {mo-tsaw'}; from 3318; a going forth, i.e. (the
act) an egress, or (the place) an exit; hence, a source or
product; specifically, dawn, the rising of the sun (the East),
exportation, utterance, a gate, a fountain, a mine, a meadow
(as producing grass):--brought out, bud, that which came
out, east, going forth, goings out, that which (thing that) is
gone out, outgoing, proceeded out, spring, vein,
(water-)course (springs).
see HEBREW for 03318
מוֹצָא (mo.tsa) — exit.
1) act or place of going out or forth, issue, export, source, spring
1a) a going forth
1a1) rising (sun), going forth of a command
1a2) goings forth, those going forth
1a3) way out, exit
1b) that which goes forth
1b1) utterance
1b2) export
1c) place of going forth
1c1) source or spring (of water)
1c2) place of departure
1c3) east (of sun)
1c4) mine (of silver)
HR/Ncmsa — Preposition · noun common masculine singular absoluteHR/Ncmsa
מַעֲרָב (ma'arav) means 'west' or 'place of sunset.' It is derived from a root meaning 'shading' and refers specifically to the western region associated with the evening sun. The term appears in contexts relating to direction and location.
מַעֲרָב n.[m.] west (late) (place of sunset)
base
H4628 מַעֲרָב west (late) (place of sunset)
4628 ma`arab mah-ar-awb'
or (feminine) maearabah {mah-ar-aw-baw'}; from 6150, in the
sense of shading; the west (as a region of the evening
sun):--west.
see HEBREW for 06150
מַעֲרָב (ma.a.rav) — west.
setting place, west, westward
HC/R/Ncmsa — Conjunction · preposition · noun common masculine singular absoluteHC/R/Ncmsa
plas: Normally for maqom, Old Testament, and topos, New Testament, but in the King James Version "place" represents a great number of Hebrew and Greek words, often used with no difference in force (e.g. 2Ch 35:10,15). the Revised Version (British and American) has made few changes, but occasionally has attempted to specialize the meaning (Ge 40:13; Job 37:8; Ac 8:32; Jas 3:11, etc.).
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
HC/Tn — Conjunction · particleHC/Tn
מִדְבָּר (midbar) primarily means 'mouth' in the sense of an organ of speech, but it also refers to 'wilderness' or 'desert.' The word is derived from a root meaning to drive, suggesting open fields for pasturing cattle. It encompasses various forms of uninhabited land and is notably used in contexts related to the wilderness, such as the Wilderness of Sinai.
[מִדְבָּר] n.m. mouth, as organ of speech, Ct 4:3
ref
מִדְבָר 270 n.m. wilderness
tracts of land, used for the pasturage of flocks and herds
uninhabited land
large tracts of such land bearing various names, in certain districts of which there might be towns and cities
fig.
base
H4057a מִדְבָּר mouth, as organ of speech H4057b מִדְבָר wilderness
4057 midbar mid-bawr'
from 1696 in the sense of driving; a pasture (i.e. open
field, whither cattle are driven); by implication, a desert;
also speech (including its organs):--desert, south, speech,
wilderness.
see HEBREW for 01696
מִדְבָּר (mid.bar) — mouth.
1) mouth
1a) mouth (as organ of speech)
מִדְבָּר (mid.bar) — wilderness.
1) wilderness
1a) pasture
1b) uninhabited land, wilderness
1c) large tracts of wilderness (around cities)
1d) wilderness (fig.)
מִדְבָּר (mid.bar) — Wilderness (of Sinai).
This name means wilderness, uninhabited land
HR/Ncmsc — Preposition · noun common masculine singular constructHR/Ncmsc
wil'-der-nes.
See DESERT; JUDAEA, WILDERNESS OF; WANDERINGS OF ISRAEL.
Wilderness
(1.) Heb. midhbar, denoting not a barren desert but a district or region suitable for pasturing sheep and cattle (Ps. 65:12; Isa. 42:11; Jer. 23:10; Joel 1:19; 2:22); an uncultivated place. This word is used of the wilderness of Beersheba (Gen. 21:14), on the southern border of Palestine; the wilderness of the Red Sea (Ex. 13:18); of Shur (15:22), a portion of the Sinaitic peninsula; of Sin (17:1), Sinai (Lev. 7:38), Moab (Deut. 2:8), Judah (
See DESERT.
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-Hiphil-Juss-2mp — Verb · Hiphil · infinitive construct commonHVhcc
→ OF CHRIST
See JESUS, EXALTATION OF
→ OF SELF
See SELF-EXALTATION
