Strictly an adjective, signifying firm, and by a metaphor, faithful. So in Re 3:14, our Lord is called "the Amen, the faithful and true Witness," where the last words explain the preceding appellation. In its adverbial use it means certainly, truly, surely. It is used at the beginning of a sentence by way of emphasis, frequently by our Savior, and is there commonly translated Verily. In John's gospel alone, it is often used by him in this way double, Verily, verily. At the end of a sentence it is often used, singly or repeated, especially at the end of hymns and prayers; as "Amen and Amen," Ps 41:13; 72:19; 89:52. The proper signification of it here is, to confirm the words which have preceded, assert the sincerity and invoke the fulfilment of them: so it is, so be it, let it be done. Hence, in oaths, after the priest has repeated the words of the covenant or imprecation, all those who pronounce the Amen, bind themselves by the oath, Nu 5:22; De 27:15; Ne 5:13; 8:6; 1Ch 16:36. Compare Ps 106:48.

This Hebrew word means firm, and hence also faithful (Re 3:14). In Isa 65:16, the Authorized Version has "the God of truth," which in Hebrew is "the God of Amen." It is frequently used by our Saviour to give emphasis to his words, where it is translated "verily." Sometimes, only, however, in John's Gospel, it is repeated, "Verily, verily." It is used as an epithet of the Lord Jesus Christ (Re 3:14).

It is found singly and sometimes doubly at the end of prayers (Ps 41:13; 72:19; 89:52), to confirm the words and invoke the fulfilment of them. It is used in token of being bound by an oath (Nu 5:22; De 27:15-26; Ne 5:13; 8:6; 1Ch 16:36). In the primitive churches it was common for the general audience to say "Amen" at the close of the prayer (1Co 14:16).

The promises of God are Amen; i.e., they are all true and sure (2Co 1:20).

("firm", "faithful", else "verily".) Jesus is "the Amen, the, faithful and true witness" (Re 3:14). Compare 2Co 1:20; Joh 1:14,17; 14:6. "The God of Amen" (Hebrew for "truth") (Isa 65:16). Jesus alone introduces His authoritative declarations with Amen in the beginning; in Matthew, Mark, and Luke, singly, in John (Joh 3:3,5,11; 10:1) always doubled. It is most marked how the apostles and others avoid the use of it in the beginning, which is His divine prerogative. Jer 28:6 is not an exception; it is praying for the divine ratification of what preceded. In oaths those who pronounce the "Amen" bind themselves by the oath (Nu 5:22; De 27:15-26).

God alone can seal all His declarations of promise or threat with the "Amen," verily, in its fullest sense; our assertions mostly need some qualification. As John records Christ's discourses on the deeper things of God, which man is slow to believe, the double Amen is appropriately found at the beginning of such discourses 25 times. Amen was the proper response to a prayer, an oath, or a solemn promise (1Ki 1:30; Ne 5:13; 8:6; 1Ch 16:36; Jer 11:5); the God of Amen witnesses our covenants. Jewish tradition states that the people responded to the priest's prayer not "Amen," but, "Blessed be the name of the glory of His kingdom for ever." But in synagogues, as in the Christian assemblies, and in family and private prayers, Amen was the response (Mt 6:13; 1Co 14:16).

A Hebrew form of affirmation usually translated in the Septuagint by an equivalent Greek expression (Nu 5:22; De 27:15 'so be it,' Jer 28:6 (Jer 36:6) 'truly'), but sometimes transliterated (1Ch 16:36) as in English. It is an indication of solemn assent, chiefly in prayer, to the words of another, on the part either of an individual (Nu 5:22) or of an assembly (De 27:15); sometimes reduplicated (Ps 41:13), sometimes accompanied by a rubrical direction (Ps 106:48). From the synagogue it passed into the liturgical use of Christian congregations, and is so referred to in 1Co 14:16

A strong assertion of affirmation and assent. The first time we read of its use was when a woman was supposed to have been unfaithful to her husband and was made to drink the bitter water. The priest pronounced a curse upon her if she had been guilty, and the woman had to answer Amen, Amen. Nu 5:22. So when the priest upon mount Ebal rehearsed the various curses, it was appended to each "And all the people shall say, Amen." De 27:14-26.

When David declared that Solomon should be his successor, Benaiah said "Amen: the Lord God of my lord the king say so too." 1Ki 1:36. So when David brought up the ark, and delivered a psalm of thanksgiving, all the people said, Amen, and praised the Lord. 1Ch 16:36: cf. also Ne 5:13; 8:6.

In one instance the exclamation does not signify more than 'may it be.' Hananiah prophesied falsely that within two full years all the vessels of the Lord's house would be returned from Babylon; Jeremiah said "Amen, the Lord do so;" though he knew it was a false prophecy he could well hope that such a thing might be. Jer 28:6.

At the end of each of the first four books of the Psalms Amen is added. Ps 41:13; 72:19; 89:52; 106:48. In these instances it is not another acquiescing in what is said, but the writer adds Amen at the end, signifying 'may it so be,' and three times it is repeated.

The Hebrew word is always translated 'Amen,' except twice in Isa 65:16, where it is rendered 'truth.' "He who blesseth himself in the earth, shall bless himself in the God of 'truth ;' and he that sweareth in the earth, shall swear by the God of 'truth.' " And in Jer 11:5, where it is translated 'So be it,' God declared that He would perform the oath that He had sworn, and the prophet answered, "So be it, O Lord." A cognate Hebrew word signifies 'to believe:' it is used in Ge 15:6.

In the N.T. it is often added to the ascription of praise and to benedictions, as in Heb 13:21,25. As a response see 1Co 14:16; Re 5:14; 7:12; 22:20. There is another way in which the word is used, as in 2Co 1:20, "Whatever promises of God there are, in him is the yea the confirmation and in him the Amen the verification for glory to God by us." And that Christ is the verification of all the promises is so true that He Himself is called 'the Amen:' " These things saith the Amen, the faithful and true witness, the beginning of the creation of God." Re 3:14. As there are responses in heaven, as seen in some of the above texts, so there should be responses on earth in the assemblies of the saints, and not simply a hearing of prayer and praise. It is the word constantly used by the Lord, and translated 'verily.'

Amen,

literally "true" and used as a substantive, "that which is true," "truth,"

Isa 65:16

a word used in strong asseverations, fixing, as it were, the stamp of truth upon the assertion which it accompanied, and making it binding as an oath. Comp.

Nu 5:22

In the synagogues and private houses it was customary for the people or members of the family who were present to say "amen" to the prayers which were offered.

Mt 6:13; 1Co 14:16

And not only public prayers, but those offered in private, and doxologies, were appropriately concluded with "amen."

Ro 9:5; 11:36; 15:33; 16:27; 2Co 13:14

etc.

AMEN. ???, in Hebrew, signifies true, faithful, certain. It is used likewise in affirmation; and was often thus employed by our Saviour: "Amen, amen," that is, "Verily, verily." It is also understood as expressing a wish, "Amen! so be it!" or an affirmation, "Amen, yes, I believe it:" Nu 5:22. She shall answer, "Amen! amen!" De 27:15-17,

&c. "All the people shall answer, Amen! amen!" 1Co 14:16. "How shall he who occupieth the place of the unlearned, say, Amen! at thy giving of thanks? seeing he understandeth not what thou sayest." "The promises of God are Amen in Christ;" that is, certain, confirmed, granted, 2Co 1:20. The Hebrews end the five books of Psalms, according to their distribution of them, with "Amen, amen;" which the Septuagint translate, ???????, ???????, and the Latins, Fiat, fiat. The Gospels, &c, are ended with AMEN. The Greek, Latin, and other churches, preserve this word in their prayers, as well as alleluia and hosanna. At the conclusion of the public prayers, the people anciently answered with a loud voice, "Amen!" and Jerom says, that, at Rome, when the people answered, "Amen!" the sound was like a clap of thunder, in similitudinem caelestis tonitrui Amen reboat. [Amen rings again like a peal of thunder.] The Jews assert that the gates of heaven are opened to him who answers, "Amen!" with all his might.

The Jewish doctors give three rules for pronouncing the word:

1. That it be not pronounced too hastily and rapidly, but with a grave and distinct voice. 2. That it be not louder than the tone of him that blesses. 3. That it be expressed in faith, with a certain persuasion that God would bless them, and hear their prayers.

AMEN is a title of our Lord, "The Amen, the true and faithful witness," Re 1:14.