Deuteronomy 27:17 — Word Study
WLCאָר֕וּר מַסִּ֖יג גְּב֣וּל רֵעֵ֑הוּ וְאָמַ֥ר כָּל־ הָעָ֖ם אָמֵֽן׃ ס
BSACursed isʼârar he who movesnâçag [removes, takes away] his neighbor’srêaʻ [fellow, companion] boundary stonegᵉbûwl [landmark, marker] And {let} allkôl [every single one] the peopleʻam [nation, community] sayʼâmar [declare, affirm] Amenʼâmên
| Greek | English | Parsing |
|---|---|---|
| אָר֕וּר | [is] cursed | Verb, Qal, participle (passive) masculine singular |
| מַסִּ֖יג | [one who] displaces | Verb, Hiphil, participle (active) masculine singular |
| גְּב֣וּל | [the] boundary of | Noun common, masculine singular construct |
| רֵעֵ֑הוּ | neighbor his | Noun common masculine singular construct, suffix |
| וְאָמַ֥ר | and it will say | Verb, Qal, sequential perfect third person masculine singular |
| כָּל־ | all | Noun common, masculine singular construct |
| הָעָ֖ם | the people | Particle, noun common masculine singular absolute |
| אָמֵֽן׃ ס | amen | Particle |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | ‘Cursed is he who moves his neighbor’s boundary stone.’ And let all the people say, ‘Amen!’ |
| KJV | Cursed be he that removeth his neighbour’s landmark. And all the people shall say, Amen. |
| ASV | Cursed be he that removeth his neighbor’s landmark. And all the people shall say, Amen. |
| YLT | 'Cursed [is] he who is removing his neighbour's border, — and all the people have said, Amen. |
| WEB | ‘Cursed is he who removes his neighbor’s landmark.’ All the people shall say, ‘Amen.’ |
| BBE | Cursed is he who takes his neighbour's landmark from its place. And let all the people say, So be it. |
Translations agree on the core message of the curse, particularly regarding אָר֕וּר.
The main clause introduces the curse, with a subsequent clause inviting community affirmation, highlighting the collective nature of the law.
4 commentators on this verse
Gill, Poole, AdamClarke, Whedon & more — read them ›
clause
verbאָרַר
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 — Deuteronomy 27:17
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 — Curses for Disobediencegenerated
Deuteronomy 27:17 presents a curse against those who would dishonor their neighbors by tampering with property boundaries. This verse is part of a larger section that outlines various transgressions that warrant communal condemnation, reinforcing the importance of justice and respect within the community. The repetition of ‘Amen’ by the people emphasizes their agreement and collective responsibility to uphold these laws.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Deuteronomy 19:14 | You must not move your neighbor’s boundary marker, which was set up by your ancestors to mark the inheritance you shall receive in the land that the LORD your God is giving you to possess. |
| 2 | Proverbs 22:28 | Do not move an ancient boundary stone which your fathers have placed. |
| 3 | Proverbs 23:10–11 | Do not move an ancient boundary stone or encroach on the fields of the fatherless, |
The Treasury of Scripture Knowledge — 3 references, hung on the phrase they belong to
The Key Word — אָר֕וּר, 'a.Rurgenerated
The word אָרַר (arar) is a perfect passive participle meaning 'to curse'. It indicates a state of being cursed rather than the act of cursing itself. This word appears frequently in the Hebrew Bible, often in contexts of divine judgment or moral condemnation.
The passive form suggests that the curse is imposed by an external authority, emphasizing the seriousness of the act of moving a boundary stone. In this context, it serves as a warning against dishonesty and injustice in dealings with one's neighbor.
How Translations Differ — measured against the Berean Standard Biblegenerated
In this study, we examine the verse as rendered in the Berean Standard Bible (BSB), which maintains the term cursed.
Sentence Structuregenerated
The verse is structured around a main clause with the finite verb אָר֕וּר (cursed) leading the sentence. This verb governs the subject and object, creating a clear declaration of the curse.
The construction emphasizes the action against the neighbor's boundary stone, which is the object of the curse. The sequential nature of the clauses highlights the communal response with אָמֵֽן at the end, affirming the collective agreement of the people.
Septuagint Backgroundgenerated
The Septuagint translates אָר֕וּר as ἐπικατάρατος, which carries a similar meaning of being cursed. This choice reflects a direct correspondence with the Hebrew emphasis on divine judgment.
The LXX uses ὅρια for גְּב֣וּל, which also means boundary, indicating a consistent understanding of the term across both texts.
In plain words — the whole versegenerated
Deuteronomy 27:17 states that anyone who moves their neighbor's boundary stone is cursed. This law emphasizes the importance of respecting others' property and maintaining justice within the community. The people affirm this with a collective 'Amen,' showing their commitment to uphold these principles.
Frequently Asked Questionsgenerated
Moving a boundary stone refers to the act of unlawfully changing property lines, which is a serious offense in biblical law as it undermines trust and justice in the community.
The curse serves as a warning against dishonesty and encourages the community to respect each other's property rights, which is fundamental for social harmony.
The response 'Amen' signifies the people's agreement with the curse, reflecting their collective responsibility to uphold justice and moral integrity within their community.
This verse is part of a series of laws in Deuteronomy that outline ethical behavior and community standards, reinforcing the importance of justice and respect for one another.
Reflection Questionsgenerated
- In what ways do I see the importance of honesty in my own relationships?
- How can I ensure that I respect the boundaries of others in my life?
- What are some practical steps I can take to promote justice in my community?
- How does this verse challenge me to reflect on my actions towards others?
Commentators on this verse — 4 expositors, verse by verse
Each of these wrote on Deuteronomy 27:17 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleCursed [be] he that removeth his neighbour's landmark,.... Removes it backward, and steals ground, as Jarchi explains it; this is commonly done secretly; see Deuteronomy 19:14; and all the people
Read John Gill on Deuteronomy 27 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleTo wit, designedly, to defraud his neighbour, or enlarge his own portion.
Read Matthew Poole on Deuteronomy 27 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 17. Removeth his neighbour's landmark.] See Clarke on Deuteronomy 19:14, and on "Exodus 20:17". And for all the rest of these curses, see the notes on Exodus 20:1-26, and the observations at the end of it. See Clarke on Exodus 20:26.
Read AdamClarke on Deuteronomy 27 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible14-26. The Levites shall speak — These twelve curses were to be pronounced against transgressors of the law. The first is against those who make graven or molten images. Comp. Exodus 20:4.
Read Daniel Denison Whedon on Deuteronomy 27 →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
‘Cursed is he who moves his neighbor’s boundary stone.’ And let all the people say, ‘Amen!’
‘Cursed is he who removes his neighbor’s landmark.’ All the people shall say, ‘Amen.’
‘Cursed is he who moves his neighbor’s boundary stone.’ And let all the people say, ‘Amen!’
‘Cursed is the one who moves his neighbor’s boundary marker.’ Then all the people will say, ‘Amen!’
Tyndale line
Cursed be he that removeth his neighbour’s landmark. And all the people shall say, Amen.
Cursed be he that removeth his neighbor’s landmark. And all the people shall say, Amen.
Cursed be he that removeth his neighbour’s landmark. And all the people shall say, Amen.
Cursed be he that removeth his neighbor's landmark: and all the people shall say, Amen.
Cursed be he that remoueth his neighbors marke: And all the people shall say: So be it.
Strictly literal
Cursed be he that removeth his neighbour's landmark! And all the people shall say, Amen.
'Cursed [is] he who is removing his neighbour's border, — and all the people have said, Amen.
“Cursed [is] he who is removing his neighbor’s border.” And all the people have said, “Amen.”
Cursed be he that removeth the landmark of his neighbor; and all the people shall say, Amen.
'May the man be cursed who removes his neighbor's landmark.' Then all the people must say, 'Amen.'
From the Latin
Cursed be he that removeth his neighbour’s landmarks: and all the people shall say: Amen.
Simplified
“A curse on anyone who moves their neighbor's boundary stone!” Everyone says “Amen!”
Cursed is he who takes his neighbour's landmark from its place. And let all the people say, So be it.
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 show strong agreement in the wording of this verse, with only minor variations in structure. The Samaritan Pentateuch differs slightly by using אמרו instead of אָמַר, indicating a communal declaration rather than an individual one.
אָר֕וּר מַסִּ֖יג גְּב֣וּל רֵעֵ֑הוּ וְאָמַ֥ר כָּל־ הָעָ֖ם אָמֵֽן׃ ס
7 of the 8 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.
ארור מסיג גבול רעהו ואמרו כל העם אמן
1 word differs from the Masoretic Text: אמרו (say)
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 Deuteronomy 27:17
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.
אָרַר (arar) is a Hebrew verb meaning to curse. It encompasses various forms, including the act of cursing (Qal), being cursed (Niphal), and putting a curse on someone (Piel). The entries indicate that it can also imply being made a curse (Hophal). There is a consistent focus on the concept of cursing throughout the definitions.
[אָרַר] vb. curse
Qal curse
Niph. cursed
Pi. curse, lay under a curse
Hoph. be cursed
base
H779 אָרַר curse .curse
. cursed
. curse, lay under a curse
. be cursed
779 'arar aw-rar'
a primitive root; to execrate:--X bitterly curse.
אָרַר (a.rar) — to curse.
1) to curse
1a) (Qal)
1a1) to curse
1a2) cursed be he (participle used as in curses)
1b) (Niphal) to be cursed, cursed
1c)(Piel) to curse, lay under a curse, put a curse on
1d) (Hophal) to be made a curse, be cursed
V-Qal-Inf-c — Verb · Qal · participle (passive) masculine singularHVqsmsa
The Hebrew word סוּג (*sug*) primarily means to move away or backslide. It can refer to actions like retreating, turning back, or being displaced. The entries indicate its use in various forms, including Qal, Niph, Hiphil, and Hophal, covering meanings from personal backsliding to the removal of boundaries.
[סוּג, seldom שׂוּג] vb. move away, backslide
Qal backslide, prove recreant to י׳
Niph.
refl. turn oneself away, turn back
be turned or driven back, be repulsed
Hiph.
usu. of displacing, moving back a boundary mark
remove, carry away
Hoph. and justice is driven back
base
H5253 סוּג, seldom שׂוּג move away, backslide
5253 nacag naw-sag'
a primitive root; to retreat:--departing away, remove, take
(hold), turn away.
נָסַג (na.sag) — to remove.
1) to move away, backslide, move, go, turn back
1a) (Qal) to backslide, prove recreant to
1b) (Hiphil)
1b1) to displace, move back
1b2) to remove, carry away
1d) (Hophal) to be driven back, be moved back
V-Hiphil — Verb · Hiphil · participle (active) masculine singularHVhrmsa
גְּבוּל (gbuwl) refers to a border or boundary, often implying a defined territory. It can denote a physical limit, such as a coast or landmark, and can also have figurative uses, like a region of darkness. The word is derived from a root meaning 'cord' and encompasses various meanings related to boundaries and territories.
גְּבוּל 240 n.m. border, boundary, territory
border, boundary
territory (enclosed within boundary)
base
H1366 גְּבוּל border, boundary, territory
1366 gbuwl gheb-ool'
or (shortened) gbul {gheb-ool'}; from 1379; properly, a cord
(as twisted), i.e. (by implication) a boundary; by extens. the
territory inclosed:--border, bound, coast, X great, landmark,
limit, quarter, space.
see HEBREW for 01379
גְּבוּל (ge.vul) — border: boundary.
: boundary
1) border, territory
1a) border
1b) territory (enclosed within boundary)
1c) region, territory (of darkness) (fig.)
Also means: ge.vul (גְּבוּל ": area" H1366H)
גְּבוּל (ge.vul) — border: area.
: area
1) border, territory
1a) border
1b) territory (enclosed within boundary)
1c) region, territory (of darkness) (fig.)
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…
רֵעַ (rea`) refers to a friend, companion, or fellow, emphasizing close associations such as brotherhood or intimacy. It can also denote a neighbor or another person in a broader sense. The word is derived from a root meaning 'to associate.'
רֵעַ 187 n.m. friend, companion, fellow
base
H7453 רֵעַ friend, companion, fellow
7453 rea` ray'-ah
or reya2 {ray'-ah}; from 7462; an associate (more or less
close):--brother, companion, fellow, friend, husband, lover,
neighbour, X (an-)other.
see HEBREW for 0reya2
see HEBREW for 07462
רֵעַ (re.a) — neighbor.
1) friend, companion, fellow, another person
1a) friend, intimate
1b) fellow, fellow-citizen, another person (weaker sense)
1c) other, another (reciprocal phrase)
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp3ms
אָמַר (amar) is a Hebrew verb meaning 'to say' or 'to utter,' with a broad range of uses including to promise, command, or even boast. It appears in various forms, such as in the Qal (to say), Niphal (to be told), and Hiphil (to avow). The entries highlight its versatility in both spoken and internal contexts, though no specific verse is noted.
אָמַר 5287 vb. utter, say
Qal
Say
Say in the heart (= think)
Promise
Command (esp. late)
Niph. be said, told
Hiph. avow, avouch (lit. cause to declare)
Hithp. act proudly, boast
base
H559 אָמַר utter, say .. Say
. Say in the heart (= think)
. Promise
. Command (esp. late)
. be said, told
. avow, avouch (lit. cause to declare)
. act proudly, boast
559 'amar aw-mar'
a primitive root; to say (used with great
latitude):--answer, appoint, avouch, bid, boast self, call,
certify, challenge, charge, + (at the, give) command(-ment),
commune, consider, declare, demand, X desire, determine, X
expressly, X indeed, X intend, name, X plainly, promise,
publish, report, require, say, speak (against, of), X still, X
suppose, talk, tell, term, X that is, X think, use (speech),
utter, X verily, X yet.
אָמַר (a.mar) — to say.
1) to say, speak, utter
1a) (Qal) to say, to answer, to say in one's heart, to think, to command, to promise, to intend
1b) (Niphal) to be told, to be said, to be called
1c) (Hithpael) to boast, to act proudly
1d) (Hiphil) to avow, to avouch
Aramaic equivalent: a.mar (אֲמַר "to say" H0560)
Conj | V-Qal-3ms — Verb · Qal · sequential perfect third person masculine singularHc/Vqq3ms
כֹּל (kol) means 'all' or 'the whole.' It can refer to totality, including every person or thing, and is often used with a following genitive to specify what is included. The term can also denote a broader sense of everything in existence or all circumstances of life. The lexicons do not show significant disagreement on its meanings.
כֹּל once כּוֹל n.m. the whole, all
with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
Absolutely:
without the art., all things, all
with the art. הַכֹּל
where the sense is limited by the context to things (or persons) just mentioned
in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
base
H3605 כֹּל once כּוֹל the whole, all . with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
. Absolutely: . without the art., all things, all
. with the art. הַכֹּל . where the sense is limited by the context to things (or persons) just mentioned
. in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
3605 kol kole
or (Jer. 33:8) kowl {kole}; from 3634; properly, the whole;
hence, all, any or every (in the singular only, but often in a
plural sense):--(in) all (manner, (ye)), altogether, any
(manner), enough, every (one, place, thing), howsoever, as
many as, (no-)thing, ought, whatsoever, (the) whole,
whoso(-ever).
see HEBREW for 03634
כֹּל (kol) — all.
1) all, the whole
1a) all, the whole of
1b) any, each, every, anything
1c) totality, everything
Aramaic equivalent: kol (כֹּל "all" H3606)
N-ms — Noun common · masculine singular constructHNcmsc
ol: Used in various combinations, and with different meanings.
(1) All along, "Weeping all along as he went" (Jer 41:6), i.e. throughout the whole way he went, feigning equal concern with the men from Shiloh, etc., for the destruction of the Temple, so as to put them off their guard.
(2) All in all, "That God may be all in all" (1Co 15:28, Greek: panta en pasin, "all things in all (persons and) things"). "The universe, with all it comprises, will wholly answer to God's will and reflect His mind" (Dummelow).
עַם (am) primarily means 'people' or 'nation,' referring to a collective group, often in the context of tribes such as those of Israel. It can also denote kinsmen or compatriots. The term appears in various contexts, including military and familial references. There is a mention of a specific individual named Ammi in Song of Solomon 6:12.
עַם, עָם 1810 n.m. people
a people, nation
= smaller units
= common people
people in gen., persons
phrases
base
[עַם] n.[m.] kinsman (on father's side)
base
H5971a עַם, עָם people H5971b עַם kinsman (on father's side)
5971 `am am
from 6004; a people (as a congregated unit); specifically, a
tribe (as those of Israel); hence (collectively) troops or
attendants; figuratively, a flock:--folk, men, nation,
people.
see HEBREW for 06004
עַם (am) — people.
: people/nation
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
עַם (am) — kinsman.
kinsman, kindred
עַם (am) — Ammi.
A man living at the time of United Monarchy, only mentioned at Sng.6.12
§ kinsman, kindred
עַם (am) — People's (Gate).
§ kinsman, kindred
עַם (am) — (Ibleam)-am.
Combined with yiv.le.am (יִבְלְעָם "Ibleam" H2991)
§ kinsman, kindred
עַם (am) — Amaw.
This name means nation, people
עַם (am) — people: soldiers.
: soldiers/army
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
עַם (am) — people: creatures.
: creatures
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
pe'-p'-l: In English Versions of the Bible represents something over a dozen Hebrew and Greek words. Of these, in the Old Testament, `am, is overwhelmingly the most common (about 2,000 times), with le'om, and goy, next in order; but the various Hebrew words are used with very little or no difference in force (e.g. Pr 14:28; but, on the other hand, in Ps 44 contrast verses 12 and 14). Of the changes introduced by the Revised Version (British and American) the only one of significance (cited explicitly in the Preface to the English Revised Version) is the frequent use of the plural "peoples" (strangely avoided in the King James Version except Re 10:11; 17:15), where other nations than Israel are in question. So, for instance, in Ps…
אָמֵן (amen) is an adverb meaning 'verily' or 'truly.' It conveys a sense of certainty and faithfulness. The word is derived from a root meaning 'sure' and is often used to affirm statements, as seen in various contexts in the Old Testament.
אָמֵן adv. verily, truly
base
H543 אָמֵן verily, truly
543 'amen aw-mane'
from 539; sure; abstract, faithfulness; adverb,
truly:--Amen, so be it, truth.
see HEBREW for 0539
אָמֵן (a.men) — amen.
verily, truly, amen, so be it
Adv — ParticleHTj
a-men' (in ritual speech and in singing a-men', a'men) ('amen; amen, = "truly," "verily"): Is derived from the reflexive form of a verb meaning "to be firm," or "to prop." It occurs twice as a noun in Isa 65:16, where we have (the King James Version, the Revised Version (British and American)) "God of truth." This rendering implies the pointing 'omen or 'emun i.e. "truth," or "faithfulness," a reading actually suggested by Cheyne and adopted by others. "Amen" is generally used as an adverb of assent or confirmation--fiat, "so let it be." In Jer 28:6 the prophet endorses with it the words of Hananiah. Amen is employed when an individual or the whole nation confirms a covenant or oath recited in their presence (Nu 5:22;
Amen
This Hebrew word means firm, and hence also faithful (Rev. 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 (Rev. 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 (Num.…
literally "true" and used as a substantive, "that which is true," "truth," (Isaiah 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. (Numbers 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. (Matthew 6:13; 1 Corinthians 14:16) And not only public prayers, but those offered in private, and doxologies, were appropriately concluded with "amen." (Romans 9:5; 11:36; 15:33; 16:27; 2 Corinthians…
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…