Psalms 50:2 — Word Study
WLCמִצִּיּ֥וֹן מִכְלַל־ יֹ֗פִי אֱלֹהִ֥ים הוֹפִֽיעַ׃
BSAFrom ZionTsîyôwn [the city of, Mount] perfectmiklâl△ [the perfection of, entirely flawless] in beautyyŏphîy [loveliness, attractiveness] ◂Godʼĕlôhîym [Elohim, the one supreme God] shines forthyâphaʻ■ [has shone, sends out beams of light]
| Greek | English | Parsing |
|---|---|---|
| מִצִּיּ֥וֹן | from Zion | Preposition, noun proper |
| מִכְלַל־ | perfection of | Noun common, masculine singular construct |
| יֹ֗פִי | beauty | Noun common, masculine singular absolute |
| אֱלֹהִ֥ים | God | Noun common, masculine plural absolute |
| הוֹפִֽיעַ׃ | he has shone forth | Verb, Hiphil, perfect third person masculine singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | From Zion, perfect in beauty, God shines forth. |
| KJV | Out of Zion, the perfection of beauty, God hath shined. |
| ASV | Out of Zion, the perfection of beauty, God hath shined forth. |
| YLT | From Zion, the perfection of beauty, God shone. |
| WEB | Out of Zion, the perfection of beauty, God shines out. |
| BBE | From Zion, most beautiful of places, God has sent out his light. |
There are no notable differences among the translations for this verse.
The sentence is straightforward, with a single main clause that emphasizes God's action and the source of His glory.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectאֱלֹהִים
verbיָפַע
The sentence as the grammar sees it Open the tree ›
1 of 5 occurs nowhere else in the Old Testament — a word chosen on purpose.
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 50:2
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 — God's Majesty from Ziongenerated
Psalm 50:2 depicts God shining forth from Zion, emphasizing His perfection and beauty. This verse is part of a larger call where God speaks to the earth, inviting it to witness His majesty and glory, as seen in the preceding verses. The psalm highlights God's authority and the splendor of His presence, echoing themes found throughout the Scriptures.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 68:24 | They have seen Your procession, O God— the march of my God and King into the sanctuary. |
| 2 | Isaiah 12:6 | Cry out and sing, O citizen of Zion, for great among you is the Holy One of Israel.” |
| 3 | Isaiah 26:21 | For behold, the LORD is coming out of His dwelling to punish the inhabitants of the earth for their iniquity. The earth will reveal her bloodshed and will no longer conceal her slain. |
| 4 | Hosea 5:15 | Then I will return to My place until they admit their guilt and seek My face; in their affliction they will earnestly seek Me.” |
| 5 | Habakkuk 2:20 | But the LORD is in His holy temple; let all the earth be silent before Him. |
The Treasury of Scripture Knowledge — 16 references, hung on the phrase they belong to
The Key Word — מִכְלַל, mikh.lalgenerated
The word מִכְלַל (mikh.lal) signifies completeness or perfection, especially in relation to beauty. It emphasizes something that is entirely flawless, as indicated by its usage in this context.
This noun is in the masculine singular construct form, which connects it directly to the beauty it describes, indicating that God’s beauty is not just beautiful but perfect in every aspect.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations generally agree on the meaning of מִכְלַל as 'perfection.' The BSB, KJV, ASV, YLT, WEB, and BBE all convey this idea without significant variation.
Sentence Structuregenerated
The main verb is הוֹפִֽיעַ, he has shone forth, which governs the entire clause. The structure begins with a prepositional phrase indicating the source, followed by a noun phrase that describes the perfection of beauty.
The order of the Hebrew words places emphasis on God shining forth from Zion, highlighting both the location and the quality of His beauty.
Septuagint Backgroundgenerated
The Septuagint translates מִצִּיּ֥וֹן as σιων and אֱלֹהִ֥ים as θεὸς, indicating a direct correspondence with the Hebrew terms. This choice reflects a consistent understanding of Zion as a significant location and God as the supreme deity.
The translation does not fully capture the nuance of perfection expressed in מִכְלַל, which may suggest a slight broadening of the term's meaning in the Greek context.
In plain words — the whole versegenerated
Psalm 50:2 tells us that God shines forth from Zion, which is described as perfect in beauty. This highlights both the location of Zion and the flawless nature of God's presence.
Frequently Asked Questionsgenerated
It signifies that God's glory and beauty are revealed from Zion, a symbol of His presence and majesty.
Zion represents the dwelling place of God, and its beauty reflects His divine perfection.
This verse emphasizes God's sovereignty, as He calls the earth to witness His glory from His holy place.
Zion is frequently referenced in the Bible, including in Psalm 68:24 and Isaiah 12:6, highlighting its importance as a sacred site.
Reflection Questionsgenerated
- What does the beauty of God mean to me personally?
- How can I reflect God's perfection in my own life?
- In what ways do I see God's glory revealed in creation?
- What role does Zion play in my understanding of God's presence?
The early church on this verse — how the Fathers read it
Early Church Fathers comment on this verse to illustrate God's revelation and beauty, drawing connections to Christ and the significance of Zion.
Our God will come openly. Our God is Christ. Christ will come openly in the flesh. We, therefore, understand that openly means “in the flesh.” And this flesh is perceived by the senses.Early Church Fathers on Psalms 50 →
His charm, in fact, was evident from [Zion] even in the Old Testament. I mean, the temple, the Holy of Holies, all the worship and the living of the old legislation, the multitude of priests, sacrifices, whole burnt offerings,Early Church Fathers on Psalms 50 →
But we have heard the world called from the rising of the sun unto the going down: whence does He begin to call, who has called? This thing also hear ye: "Out of Sion is the semblance of His beauty" [Early Church Fathers on Psalms 50 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 50:2 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleOut of Zion, the perfection of beauty, God hath shined. Or "shall shine" (p); the past for the future, as Kimchi observes; or "the perfection of the beauty of God hath shined out of Zion" (q); that
Read John Gill on Psalms 50 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryOut of Zion, the perfection of beauty, God hath shined. Out of Zion, the perfection of beauty (Psalms 47:2), God has shined - in contrast to Deuteronomy 33:2, "The Lord came from Sinai (not the
Read Robert Jamieson on Psalms 50 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThe place where he was supposed to reside, and where he would now sit in judgment; or from whence he would come to a more public and conspicuous place, where all the world might see and hear the transactions. The perfection of beauty; the most beautiful and amiable place of the whole world, because of the presence, and worship, and blessing of God, which was there, and there only. God hath shined, i.e. hath appeared or manifested himself in a glorious manner, as judges do when they come to the judgment-seat.
Read Matthew Poole on Psalms 50 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 50:2 Out of Zion, the perfection of beauty, God hath shined.Ver. 2. Out of Zion, the perfection of beauty] Heb. the whole perfection, or the universality of beauty, Perfectissimae pulchritudinis locus (Trem.); because there especially was God’ s glory set forth in his holy ordinances, and more clearly manifested than in all his handiwork besides. See Psalms 48:2. God hath shined] Like the sun in his strength, sometimes for the comfort of his people, as Psalms 80:1; sometimes for the terror of evildoers, as Psalms 94:1, and here. But evermore God is terrible out of his holy places, Psalms 68:35; Psalms 89:7.
Read John Trapp on Psalms 50 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(2) Perfection of beauty—i.e., Zion, because the Temple, the residence of Jehovah, was there. (Comp. Psalms 48:2; Lamentations 2:15; 1Ma 2:12.) Hath shined.—Comp. Psalms 80:1; Deuteronomy 33:2. A natural figure of the Divine manifestation, whether taken from the dawn or from lighting.
Read Charles John Ellicott on Psalms 50 →CambridgeThe Cambridge Bible for Schools and Colleges2. Out of Zion, the perfection of beauty] This rendering is certainly preferable to that of P.B.V., ‘Out of Zion hath God appeared in perfect beauty.” Cp. Psalms 48:2; and Lamentations 2:15, which unites phrases taken from both Psalms. In 1Ma 2:12 the Temple is called “our beauty and our glory.” Zion is now the abode of Jehovah, where He sits enthroned upon the cherubim (Psalms 80:1). From thence, as of old from Sinai, He hath shined forth (R.V.): a word specially used of that dazzling blaze of light which is the symbol of God’s Presence. Cp. Deuteronomy 33:2; Psalms 80:1; Psalms 94:1.
Read Cambridge on Psalms 50 →Albert Barnes1798–1870Barnes' Notes on the BibleOut of Zion - The place where God was worshipped, and where he dwelt. Compare the notes at Isaiah 2:3. The perfection of beauty - See the notes at Psalms 48:2.
Read Albert Barnes on Psalms 50 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible2. Out of Zion—The seat and source of supreme authority. Perfection of beauty—Not to be taken physically, but morally, as the abode of God. Psalms 48:2
Read Daniel Denison Whedon on Psalms 50 →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
From Zion, perfect in beauty, God shines forth.
Out of Zion, the perfection of beauty, God shines out.
From Zion, perfect in beauty, God shines forth.
From Zion, the most beautiful of all places, God comes in splendor.
Tyndale line
Out of Zion, the perfection of beauty, God hath shined.
Out of Zion, the perfection of beauty, God hath shined forth.
Out of Zion, the perfection of beauty, God hath shined forth.
Out of Zion, the perfection of beauty, God hath shined.
Out of Zion, which is the perfection of beautie, hath God shined.
Strictly literal
Out of Zion, the perfection of beauty, God hath shined forth.
From Zion, the perfection of beauty, God shone.
From Zion, the perfection of beauty, God shone.
Out of Zion, the perfection of beauty, God shineth forth.
Out of Zion, the perfection of beauty, God has shone.
From the Latin
When Nathan the prophet came to him after he had sinned with Bethsabee.
Simplified
God shines out of Mount Zion, perfect in beauty.
From Zion, most beautiful of places, God has sent out his light.
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 reads מִצִּיּ֥וֹן מִכְלַל־ יֹ֗פִי אֱלֹהִ֥ים הוֹפִֽיעַ׃, while the Septuagint matches three of the five words. This indicates a close alignment between the two texts, though the Septuagint's order and articles differ.
מִצִּיּ֥וֹן מִכְלַל־ יֹ֗פִי אֱלֹהִ֥ים הוֹפִֽיעַ׃
3 of the 5 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 50:2
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.
צִיּוֹן (Tsiyyôn) refers to Zion, often identified as a mountain in Jerusalem and a symbolic name for the city itself, particularly in prophetic contexts. The term is linked to the Hebrew word for Jerusalem and is noted for meaning 'parched place.' It is consistently recognized across lexicons as a proper noun.
צִיּוֹן 154 n.pr.loc. Ṣiyyôn, Zion
base
H6726 צִיּוֹן Ṣiyyôn, Zion
6726 Tsiyown tsee-yone'
the same (regularly) as 6725; Tsijon (as a permanent
capital), a mountain of Jerusalem:--Zion.
see HEBREW for 06725
צִיּוֹן (tsiy.yon) — Zion.
Zion = "parched place"
another name for Jerusalem especially in the prophetic books
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
Prep | N-proper — Preposition · noun properHR/Npl
zi'-on (tsiyon; Sion):
1. Meaning of the Word
2. The Zion of the Jebusites
3. Zion of the Prophets
4. Zion in Later Poetical Writings and Apocrypha
5. Omission of Name by Some Writers
6. The Name "Zion" in Christian Times
LITERATURE
1. Meaning of the Word:
A name applied to Jerusalem, or to certain parts of it, at least since the time of David. Nothing certain is known of the meaning. Gesenius and others have derived it from a Hebrew root tsahah, "to be dry"; Delitzsch from tsiwwah, "to set up" and Wetzstein from tsin, "to protect." Gesenius finds a more hopeful suggestion in the Arabic equivalent cihw, the Arabic cahwat signifying "ridge of a mountain" or "citadel," which at any rate suitably applies to what we know to have been the original Zion (compare Smith, HGHL, under the word).
Zion
Sunny; height, one of the eminences on which Jerusalem was built. It was surrounded on all sides, except the north, by deep valleys, that of the Tyropoeon (q.v.) separating it from Moriah (q.v.), which it surpasses in height by 105 feet. It was the south-eastern hill of Jerusalem.
When David took it from the Jebusites (Josh. 15:63; 2 Sam. 5:7) he built on it a citadel and a palace, and it became “the city of David” (1 Kings 8:1; 2 Kings 19:21, 31; 1 Chr. 11:5). In the later books of the Old Testament this name was sometimes used (Ps. 87:2; 149:2;
[JERUSALEM]
monument; raised up; sepulcher
מִכְלָל (miklal) refers to completeness or perfection. It is derived from the root word meaning 'to be complete' and is mentioned in Psalm 50:2. The entries consistently emphasize its meaning related to perfection.
מִכְלָל n.m. completeness, perfection, ψ 50:2
ref
H4359 מִכְלָל
4359 miklal mik-lawl'
from 3634; perfection (of beauty):--perfection.
see HEBREW for 03634
מִכְלָל (mikh.lal) — perfection.
completeness, perfection
N-ms — Noun common · masculine singular constructHNcmsc
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…
יֳפִי (yophiy) means 'beauty' and is derived from the root word represented by Strong's H3302. The entries consistently define it as a noun referring to beauty, without any significant disagreement among the lexicons.
[יֳפִי] n.m. beauty
base
H3308 [יֳפִי] beauty
3308 yophiy yof-ee'
from 3302; beauty:--beauty.
see HEBREW for 03302
יֳפִי (yo.phi) — beauty.
beauty
N-ms — Noun common · masculine singular absoluteHNcmsa
bu'-ti: The space allotted to this topic allows liberty only for the statement of two problems to students of the Bible. They should give distinct attention to the interblending of aesthetics with ethics in the Scripture. They should observe the extent and meaning of aesthetics in Nature.
1. Aesthetics in Scripture:
That the Bible is an ethical book is evident. Righteousness in all the relations of man as a moral being is the key to its inspiration, the guiding light to correct understanding of its utterance. But it is everywhere inspired and writ in an atmosphere of aesthetics. Study will bring out this fact from Genesis to Revelation. The first pair make their appearance in a garden where grew "every tree that is pleasant to the sight" (Ge 2:9), and the last vision for the race is an abode in a city whose gates are of pearl and…
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 — Noun common · masculine plural absoluteHNcmpa
god ('Elohim, 'El, [`Elyon], Shadday, Yahweh; Theos):
I. INTRODUCTION TO THE GENERAL IDEA
1. The Idea in Experience and in Thought
2. Definition of the Idea
3. The Knowledge of God
4. Ethnic Ideas of God
(1) Animism
(2) Fetishism
(3) Idolatry
(4) Polytheism
(5) Henotheism
(6) Pantheism
(7) Deism
(8) Semitic Monolatry
(9) Monotheism
II. THE IDEA OF GOD IN THE OLD TESTAMENT
1. The Course of Its Development
2. Forms of Its Manifestation
(1) The Face or Countenance of God
(2) The Voice and Word of God
(3) The Glory of God
(4) The Angel of God
(5) The Spirit of God
(6) The Name of God
(7) Occasional Forms
3. The Names of God
(1) Generic
(2) Attributive
(3) Yahweh
4. Pre-prophetic Conceptions of God
(1) Yahweh Alone Is the God of Israel
(a) His Early Worship
(b) Popular Religion
(c) Polytheistic Tendencies
(i) Coordination
(ii) Assimilation
(iii) Disintegration
(d) No Hebrew Goddesses
(e) Human Sacrifices
God
(A.S. and Dutch God; Dan. Gud; Ger. Gott), the name of the Divine Being. It is the rendering (1) of the Hebrew ’El, from a word meaning to be strong; (2) of ’Eloah_, plural _’Elohim. The singular form, Eloah, is used only in poetry. The plural form is more commonly used in all parts of the Bible, The Hebrew word Jehovah (q.v.), the only other word generally employed to denote the Supreme Being, is uniformly rendered in the Authorized Version by “LORD,” printed in small capitals. The existence of God is taken for granted in the Bible. There is nowhere any argument to prove it. He who disbelieves this truth is spoken of as one devoid of understanding (Ps. 14:1).
The arguments generally adduced by theologians in proof of the being of God are:
(1.) The a priori argument, which is the testimony afforded by reason.
(good). Throughout the Hebrew Scriptures two chief names are used for the one true divine Being--ELOHIM, commonly translated God in our version, and JEHOVAH, translated Lord . Elohim is the plural of Eloah (in Arabic Allah); it is often used in the short form EL (a word signifying strength , as in EL-SHADDAI, God Almighty, the name by which God was specially known to the patriarchs. (Genesis 17:1; 28:3; Exodus 6:3) The etymology is uncertain, but it is generally agreed that the primary idea is that of strength, power of effect , and that it properly describes God in that character in which he is exhibited to all men in his works, as the creator, sustainer and supreme governor of the world. The plural form of Elohim has given rise to much discussion. The fanciful idea that it…
This name, the derivation of which is uncertain, we give to that eternal, infinite, perfect, and incomprehensible Being, the Creator of all things, who preserves and governs all by his almighty power and wisdom, and is the only proper object of worship. The proper Hebrew name for God is JEHOVAH, which signifies He is. But the Jews, from a feeling of reverence, avoid pronouncing this name, substituting for it, wherever it occurs in the sacred test, the word ADONAI, Lord; except in the expression, ADONAI JEHOVAH, Lord Jehovah, for which they put, ADONAI ELOHIM, Lord God. This usage, which is not without an element of superstition, is very ancient, dating its origin some centuries before Christ; but there is no good ground for assuming its existence in the days of the inspired Old Testament writers. The proper word for God is ELOHIM, which is plural in its form, being thus used to signify…
יָפַע (yapha`) is a Hebrew verb that primarily appears in the Hiphil form, meaning to shine out or forth, send out beams, or cause to shine. The entries consistently emphasize its association with light and brightness.
[יָפַע] vb. only Hiph. shine out or forth, send out beams, cause to shine
base
H3313 [יָפַע] only Hiph. shine out or forth, send out beams, cause to shine
3313 yapha` yaw-fah'
a primitive root; to shine:--be light, shew self, (cause to)
shine (forth).
יָפַע (ya.pah) — to shine.
1) to shine, shine forth or out, cause to shine, send out beams
1a) (Hiphil)
1a1) to shine out, shine forth, send out beams
1a2) to cause to shine
V-Hiphil-Perf-3ms — Verb · Hiphil · perfect third person masculine singularHVhp3ms
forth: "Forth," adverb (from "for"), signifies movement
(1) forward,
(2) out of,
(3) beyond a certain boundary.
In a few instances in the Old Testament it is the translation of the preposition `al, properly "above," "upon" (2Ki 11:15; 2Ch 23:14; Am 7:17 the King James Version), and of chuts, "without" (Ge 39:13; Jud 19:25). "Forth" is often used as an expletive of various verbs, as "break (forth)," "bring (forth)," "call (forth)," etc. In the Gospel of John it is the translation of exo, "without," as "Lazarus, come forth" (11:43; so 15:6; 19:4 the King James Version…