Exalt the LORD our God, and worship at his holy hill; for the LORD our God is holy.
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EXPOSITORY (ENGLISH BIBLE)Psalm 99:5.
And worship at his holy hill - In Psalm 99:5, this is, "at his footstool." The "holy hill" refers to Zion, as the seat of the national worship.
For the Lord our God is holy - See Psalm 99:5. This appropriately closes the psalm, by a distinct and solemn statement that the fact that Yahweh is a holy God is a reason for worshipping him. This is at all times the highest reason for adoration and praise.At his holy hill; either in Zion; or in his church typified by it, and oft called Zion. Psalm 99:5, which he enforces by their example; See Gill on Psalm 99:5,
and worship at his holy hill; the holy hill of Zion, the church; attend the public worship and service of it: the Targum is,
"worship at the mountain of the house of his sanctuary; the temple, a type of the church of Christ:''
for the Lord our God is holy; his nature is holy, and he is glorious in the perfection of his holiness, and therefore to be praised and exalted; and his name is holy, and so reverend, and therefore to be worshipped; see in Psalm 99:3.Exalt the LORD our God, and worship at his holy hill; for the LORD our God is holy.
EXEGETICAL (ORIGINAL LANGUAGES)9. A final call to worship the God of Israel in Zion, in His holy mountain (Psalm 2:6; Isaiah 66:20), for holy is Jehovah our God.Verse 9. - Exalt the Lord our God, and worship at his holy hill. Repeated from ver. 5, with the slight variation that "his holy hill" is substituted for "his footstool" - Zion, on which the temple stood, for the sanctuary of the temple itself. For the Lord our God is holy; rather, for holy is the Lord our God (comp. vers. 3 and 5).
Psalm 80:2, cf. Psalm 18:11) is a definition of the manner (Olshausen): He reigns, sitting enthroned above the cherubim. נוּט, like Arab. nwd, is a further formation of the root na, nu, to bend, nod. What is meant is not a trembling that is the absolute opposite of joy, but a trembling that leads on to salvation. The Breviarium in Psalterium, which bears the name of Jerome, observes: Terra quamdiu immota fuerit, sanari non potest; quando vero mota fuerit et intremuerit, tunc recipiet sanitatem. In Psalm 99:3 declaration passes over into invocation. One can feel how the hope that the "great and fearful Name" (Deuteronomy 10:17) will be universally acknowledged, and therefore that the religion of Israel will become the religion of the world, moves and elates the poet. The fact that the expression notwithstanding is not קדושׁ אתּה, but קדושׁ הוּא, is explained from the close connection with the seraphic trisagion in Isaiah 6:3. הוּא refers to Jahve; He and His Name are notions that easily glide over into one another.
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