Psalms 94:1 — Word Study
WLCאֵל־ נְקָמ֥וֹת יְהוָ֑ה אֵ֖ל נְקָמ֣וֹת הוֹפִֽיַע׃
BSAO LORDYᵉhôvâh [Yehovah, the Lord of hosts] Godʼêl [El, the powerful One] of vengeancenᵉqâmâh [avenging justice, punishment] O Godʼêl [the Almighty] of vengeancenᵉqâmâh [retribution, judgment] shine forthyâphaʻ [be revealed, show yourself clearly]
| Greek | English | Parsing |
|---|---|---|
| אֵל־ | O God of | Noun common, masculine singular construct |
| נְקָמ֥וֹת | vengeance | Noun common, feminine plural absolute |
| יְהוָ֑ה | O Yahweh | Noun proper |
| אֵ֖ל | O God of | Noun common, masculine singular construct |
| נְקָמ֣וֹת | vengeance | Noun common, feminine plural absolute |
| הוֹפִֽיַע׃ | shine forth | Verb, Hiphil, imperative second person masculine singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | O LORD, God of vengeance, O God of vengeance, shine forth. |
| KJV | O LORD God, to whom vengeance belongeth; O God, to whom vengeance belongeth, shew thyself. |
| ASV | O Jehovah, thou God to whom vengeance belongeth, Thou God to whom vengeance belongeth, shine forth. |
| YLT | God of vengeance — Jehovah! God of vengeance, shine forth. |
| WEB | Yahweh, you God to whom vengeance belongs, you God to whom vengeance belongs, shine out. |
| BBE | O God, in whose hands is punishment, O God of punishment, let your shining face be seen. |
Where they part company is in the emphasis on vengeance — see How Translations Differ.
The structure centers on a main clause with a repetition for emphasis and a direct call to action.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectיהוה
verbיָפַע
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 94:1
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 for Divine Justicegenerated
Psalms 94:1 expresses a deep yearning for God's intervention against the wicked. The psalmist invokes the name of the LORD, emphasizing His role as a powerful deity who administers justice. This verse sets the tone for the psalm, which continues to lament the suffering caused by the proud and the wicked, calling for God to act decisively as the ultimate judge.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Deuteronomy 32:35–41 | Vengeance is Mine; I will repay. In due time their foot will slip; for their day of disaster is near, and their doom is coming quickly.” |
| 2 | Isaiah 35:4 | Say to those with anxious hearts: “Be strong, do not fear! Behold, your God will come with vengeance. With divine retribution He will come to save you.” |
| 3 | Isaiah 59:17 | He put on righteousness like a breastplate, and the helmet of salvation on His head; He put on garments of vengeance and wrapped Himself in a cloak of zeal. |
| 4 | Jeremiah 50:28 | Listen to the fugitives and refugees from the land of Babylon, declaring in Zion the vengeance of the LORD our God, the vengeance for His temple. |
| 5 | Nahum 1:2 |
The Treasury of Scripture Knowledge — 9 references, hung on the phrase they belong to
The Key Word — אֵל, 'el-generated
The word אֵל (*'el*) is a common noun meaning 'god', signifying strength or power. It is often used in reference to the one true God of Israel, but can also apply to false gods or mighty individuals. The parsing indicates that it is a masculine singular construct, showing its function in relation to the following noun, 'vengeance'.
In this verse, אֵל emphasizes God's might and authority, particularly in the context of vengeance. The repetition of נְקָמ֥וֹת (vengeance) underscores the psalmist's plea for divine retribution against the wicked.
How Translations Differ — measured against the Berean Standard Biblegenerated
The verse is presented in the Berean Standard Bible, which uses O God of vengeance consistently.
Sentence Structuregenerated
The finite verb הוֹפִֽיַע (*ho.Fi.ya'*) governs the verse, with the subject יְהוָ֑ה (*Yahweh*) preceding it. The structure emphasizes the direct address to God, highlighting the urgency of the psalmist's plea.
The sentence is straightforward, with a clear subject-verb relationship, making the call for God's action prominent.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew אֵל is rendered as θεὸς (*theos*), which retains the meaning of God as powerful. This choice aligns with the Hebrew context of divine strength.
The term ἐκδικήσεων corresponds to נְקָמ֥וֹת, indicating a focus on justice and retribution, consistent with the themes of vengeance in the psalm.
In plain words — the whole versegenerated
Psalms 94:1 is a call to the LORD, asking Him, the God of vengeance, to reveal His power. The psalmist seeks divine justice against the wicked, expressing a deep need for God's intervention in a world filled with injustice.
Frequently Asked Questionsgenerated
It signifies that God has the authority and power to punish wrongdoing and administer justice, reflecting His nature as a righteous judge.
The repetition emphasizes the urgency and intensity of the psalmist's plea for divine action against the wicked.
This verse sets the tone for the psalm, which continues to express frustration with the wicked and a desire for God's justice.
It teaches that we can bring our grievances and desires for justice before God, trusting in His power and authority to act.
Reflection Questionsgenerated
- In what areas of my life do I seek God's justice against wrongdoing?
- How can I trust God's timing when I call for His vengeance?
- What does it mean for me to acknowledge God as the Almighty in my daily life?
- How can I reflect God's justice in my interactions with others?
The early church on this verse — how the Fathers read it
Early commentary on this psalm highlights its call for divine justice. Quotations from the Church Fathers illustrate their interpretations of the themes present in this verse.
Let us now attend to the Psalm. "The Lord is the God of vengeance; the God of vengeance has dealt confidently" [Psalms 94:1].Early Church Fathers on Psalms 94 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 94:1 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleO Lord God, to whom vengeance belongeth,.... As it does to God, and to him only; not to Heathen deities, one of which has the name of Vengeance given it, Acts 28:4, nor to Satan, the enemy and
Read John Gill on Psalms 94 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryO LORD God, to whom vengeance belongeth; O God, to whom vengeance belongeth, shew thyself.
Read Robert Jamieson on Psalms 94 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BiblePsalms 94 THE The matter of this Psalm plainly declares the occasion of it to be the oppressions and persecutions of God’ s people by wicked and cruel tyrants and enemies, against whom he prays for the Divine aid. The psalmist, calling to God for justice, , complaineth of tyranny and impiety, ; teacheth fools God’ s providence, ; showeth the blessed effects of affliction, ,13; and a promise of his presence with the afflicted, ,15. He is their support, . As thou art the supreme Judge of the world, the Patron and Protector of the righteous, and the declared enemy of all wickedness and wicked men.
Read Matthew Poole on Psalms 94 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 94:1 O LORD God, to whom vengeance belongeth; O God, to whom vengeance belongeth, shew thyself.Ver. 1. O Lord God, to whom vengeance belongeth] Heb. Jehovah, God of revenges; so Jeremiah 51:56, "The Lord God of recompences." "Vengeance is mine," saith he, "I will repay," Deuteronomy 32:35. And it is best he should, for he returneth "a just recompense of reward," Hebrews 2:2; whereas men seek oft an unequal revenge, Hebrews 10:30, as a stab for the lie given; and, besides, in seeking the lives of others, they sometimes lose their own. Show thyself] Heb. shine forth, appear for thy poor wronged servant. David knew the law, and submitted to it; he turneth over his enemies to God to be…
Read John Trapp on Psalms 94 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(1) The original is far more striking in its conciseness. God of retributions, Jehovah, God of retributions shine forth. The emphatic repetition of a phrase is a feature of this psalm. (See Psalms 94:3; Psalms 94:23.)
Read Charles John Ellicott on Psalms 94 →AdamClarkeAdam Clarke's Commentary on the BiblePSALM XCIV An appeal to God against oppressors, 1-7. Expostulations with the workers of iniquity, 8-11. God's merciful dealings with his followers, 12-15; and their confidence in him, 16-19. The punishment of the wicked foretold, 20-23. NOTES ON PSALM XCIV This Psalm has no title either in the Hebrew or Chaldee. The Vulgate, Septuagint, AEthiopic, and Arabic, have "A Psalm of David, for the fourth day of the week;" but this gives us no information on which we can rely. In three of Kennicott's MSS. it is written as a part of the preceding. It is probably a prayer of the captives in Babylon for deliverance; and was written by the descendants of Moses, to whom some of the preceding Psalms have…
Read AdamClarke on Psalms 94 →CambridgeThe Cambridge Bible for Schools and Colleges1, 2. An appeal to Jehovah to manifest Himself as Judge of the world and Avenger of wrong.
Read Cambridge on Psalms 94 →Albert Barnes1798–1870Barnes' Notes on the BibleO Lord God, to whom vengeance belongeth ... - Margin, God of revenges The idea is, that it pertains to God to take vengeance, or to punish for crimes. See the notes at Romans 12:19.
Read Albert Barnes on Psalms 94 →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
O LORD, God of vengeance, O God of vengeance, shine forth.
Yahweh, you God to whom vengeance belongs, you God to whom vengeance belongs, shine out.
O LORD, God of vengeance, O God of vengeance, shine forth.
O Lord, the God who avenges! O God who avenges, reveal your splendor!
Tyndale line
O LORD God, to whom vengeance belongeth; O God, to whom vengeance belongeth, shew thyself.
O Jehovah, thou God to whom vengeance belongeth, Thou God to whom vengeance belongeth, shine forth.
O LORD, thou God to whom vengeance belongeth, thou God to whom vengeance belongeth, shine forth.
O LORD God, to whom vengeance belongeth; O God, to whom vengeance belongeth, show thyself.
O Lord God the auenger, O God the auenger, shewe thy selfe clearely.
Strictly literal
O God of vengeances, Jehovah, God of vengeances, shine forth;
God of vengeance — Jehovah! God of vengeance, shine forth.
God of vengeance—YHWH! God of vengeance, shine forth.
O God, of vengeance, Lord! O God of vengeance, shine forth.
Yahweh, God who avenges, God who avenges, shine over us.
From the Latin
Come let us praise the Lord with joy: let us joyfully sing to God our saviour.
Simplified
The Lord is a God of vengeance! God of vengeance, shine out!
O God, in whose hands is punishment, O God of punishment, let your shining face be seen.
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 agree closely, with all six words matched. The Dead Sea Scrolls show two words on the leather, with the rest supplied by an editor, indicating some loss but maintaining the essential message of the verse.
אֵל־ נְקָמ֥וֹת יְהוָ֑ה אֵ֖ל נְקָמ֣וֹת הוֹפִֽיַע׃
6 of the 6 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.
[אל] [נקמות] יהוה [אל] [נקמות] הופיע
2 words on the leather — 4 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 94:1
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.
The Hebrew word אֵל (*'el*) primarily means 'god' and conveys the idea of might or strength. It can refer to the one true God of Israel, as well as to other deities, angels, and mighty men. The entries highlight its use in various contexts, including nature and power, but do not present significant disagreement among lexicons.
אֵל n.m. god, but with various subordinate applications to express the idea of might
applied to men of might and rank
angels
gods of the nations
Ēl
as characterizing mighty things in nature
God, the one only and true God of Israel
אֵל strength, power
base
H410 אֵל god, but with various subordinate applications to express the idea of might . applied to men of might and rank
. angels
. gods of the nations
. Ēl
. as characterizing mighty things in nature
. God, the one only and true God of Israel
. אֵל strength, power
410 'el ale
shortened from 352; strength; as adjective, mighty;
especially the Almighty (but used also of any deity):--God
(god), X goodly, X great, idol, might(-y one), power, strong.
Compare names in "-el."
see HEBREW for 0352
אֵל (el) — God.
This name means god, god-like one, mighty one, strength, power
Another name of ye.ho.vah (יהוה "LORD" H3068G)
אֵל (el) — El (Berith).
This name means god, god-like one, mighty one, strength, power
Combined with "Berith" (berith בְּרִית H1286)
אֵל (el) — El (Elohe).
Another name of ye.ho.vah (יהוה "LORD" H3068G)
This name means god, god-like one, mighty one, strength, power
Combined with "God" (elohim אֱלֹהִים H0430)
אֵל (el) — El (Most High).
Another name of ye.ho.vah (יהוה "LORD" H3068G)
This name means god, god-like one, mighty one, strength, power
Combined with "Most High" (el.yon עֶלְיוֹן H5945B)
אֵל (el) — god.
: god
1) god, god-like one, mighty one
1a) mighty men, men of rank, mighty heroes
1b) angels
1c) god, false god, (demons, imaginations)
1d) God, the one true God, Jehovah
2) mighty things in nature
3) strength, power
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…
נְקָמָה (nqamah) refers to vengeance or avengement, stemming from the related word נָקָם (naqam). It encompasses the act of seeking revenge, whether by God, Israel, or their enemies. The term appears in contexts involving divine or national retribution.
נְקָמָה n.f. vengeance
base
H5360 נְקָמָה
5360 nqamah nek-aw-maw'
feminine of 5359; avengement, whether the act of the
passion:--+ avenge, revenge(-ing), vengeance.
see HEBREW for 05359
נְקָמָה (ne.qa.mah) — vengeance.
1) vengeance
1a) vengeance (by God, by Israel, by enemies of Israel)
N-fp — Noun common · feminine plural absoluteHNcfpa
ven'-jans.
See AVENGE; GOEL; RETRIBUTION; REVENGE.
In De 32:35 Ro 12:19 Heb 10:30 Jude 1:7, means retributive justice- a prerogative of God with which those interfere who seek to avenge themselves. So also in Ac 28:4; though many suppose that the islanders meant the goddess of justice, Dike, whom the Greeks and Romans regarded as a daughter of Jupiter, and feared as an independent, just, and unappeasable deity.
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
The Hebrew word אֵל (*'el*) primarily means 'god' and conveys the idea of might or strength. It can refer to the one true God of Israel, as well as to other deities, angels, and mighty men. The entries highlight its use in various contexts, including nature and power, but do not present significant disagreement among lexicons.
אֵל n.m. god, but with various subordinate applications to express the idea of might
applied to men of might and rank
angels
gods of the nations
Ēl
as characterizing mighty things in nature
God, the one only and true God of Israel
אֵל strength, power
base
H410 אֵל god, but with various subordinate applications to express the idea of might . applied to men of might and rank
. angels
. gods of the nations
. Ēl
. as characterizing mighty things in nature
. God, the one only and true God of Israel
. אֵל strength, power
410 'el ale
shortened from 352; strength; as adjective, mighty;
especially the Almighty (but used also of any deity):--God
(god), X goodly, X great, idol, might(-y one), power, strong.
Compare names in "-el."
see HEBREW for 0352
אֵל (el) — God.
This name means god, god-like one, mighty one, strength, power
Another name of ye.ho.vah (יהוה "LORD" H3068G)
אֵל (el) — El (Berith).
This name means god, god-like one, mighty one, strength, power
Combined with "Berith" (berith בְּרִית H1286)
אֵל (el) — El (Elohe).
Another name of ye.ho.vah (יהוה "LORD" H3068G)
This name means god, god-like one, mighty one, strength, power
Combined with "God" (elohim אֱלֹהִים H0430)
אֵל (el) — El (Most High).
Another name of ye.ho.vah (יהוה "LORD" H3068G)
This name means god, god-like one, mighty one, strength, power
Combined with "Most High" (el.yon עֶלְיוֹן H5945B)
אֵל (el) — god.
: god
1) god, god-like one, mighty one
1a) mighty men, men of rank, mighty heroes
1b) angels
1c) god, false god, (demons, imaginations)
1d) God, the one true God, Jehovah
2) mighty things in nature
3) strength, power
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…
נְקָמָה (nqamah) refers to vengeance or avengement, stemming from the related word נָקָם (naqam). It encompasses the act of seeking revenge, whether by God, Israel, or their enemies. The term appears in contexts involving divine or national retribution.
נְקָמָה n.f. vengeance
base
H5360 נְקָמָה
5360 nqamah nek-aw-maw'
feminine of 5359; avengement, whether the act of the
passion:--+ avenge, revenge(-ing), vengeance.
see HEBREW for 05359
נְקָמָה (ne.qa.mah) — vengeance.
1) vengeance
1a) vengeance (by God, by Israel, by enemies of Israel)
N-fp — Noun common · feminine plural absoluteHNcfpa
ven'-jans.
See AVENGE; GOEL; RETRIBUTION; REVENGE.
In De 32:35 Ro 12:19 Heb 10:30 Jude 1:7, means retributive justice- a prerogative of God with which those interfere who seek to avenge themselves. So also in Ac 28:4; though many suppose that the islanders meant the goddess of justice, Dike, whom the Greeks and Romans regarded as a daughter of Jupiter, and feared as an independent, just, and unappeasable deity.
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-Impv-2ms — Verb · Hiphil · imperative second person masculine singularHVhv2ms
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…