Three things in this line are worth seeing plainly before anyone argues from it.

The verb is the same both times. שׁוּף, shuf, occurs here twice and only twice more in the Hebrew Bible. The gloss reads bruise in both halves, and the reading line keeps one English word for the one Hebrew word. Versions that read crush in the first half and strike in the second have introduced a difference the Hebrew does not make. Whatever happens to the head and whatever happens to the heel, the text uses one verb for both.

The noun is collective; the pronoun is singular. זֶרַע, zera, seed or offspring, is grammatically singular and ordinarily collective — a line of descendants, not one descendant. But the pronoun that follows is הוּא, singular masculine, and the verb agrees with it. That is normal Hebrew for a collective, and it is also what a text would look like if one descendant were in view. The grammar permits both and settles neither.

The pronoun is lowercase here. Throughout this library, pronouns referring to God are capitalized. This one is not, because the text does not mark this figure as divine — he is the woman’s offspring, and nothing in the verse says more than that. The Messianic reading of this verse is ancient and is not in dispute here; it simply does not need the typography to carry it, and a reader is better served by a text that has not quietly made the argument in advance.