Deuteronomy 27:24 — Word Study
WLCאָר֕וּר מַכֵּ֥ה רֵעֵ֖הוּ בַּסָּ֑תֶר וְאָמַ֥ר כָּל־ הָעָ֖ם אָמֵֽן׃ ס
BSACursed isʼârar he who strikes downnâkâh [smiteth, secretly attacks] his neighborrêaʻ [fellow, companion] in secretçêther [in hiding, secretly] 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 |
| מַכֵּ֥ה | [one who] strikes | Verb, Hiphil, participle (active) masculine singular common |
| רֵעֵ֖הוּ | neighbor his | Noun common masculine singular construct, suffix |
| בַּסָּ֑תֶר | in secrecy | Preposition, noun common masculine singular absolute |
| 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 strikes down his neighbor in secret.’ And let all the people say, ‘Amen!’ |
| KJV | Cursed be he that smiteth his neighbour secretly. And all the people shall say, Amen. |
| ASV | Cursed be he that smiteth his neighbor in secret. And all the people shall say, Amen. |
| YLT | 'Cursed [is] he who is smiting his neighbour in secret, — and all the people have said, Amen. |
| WEB | ‘Cursed is he who secretly kills his neighbor.’ All the people shall say, ‘Amen.’ |
| BBE | Cursed is he who takes his neighbour's life secretly. And let all the people say, So be it. |
Where they part company is אָר֕וּר — see How Translations Differ.
The structure centers on the curse, with supporting phrases that clarify the action and the community's response.
6 commentators on this verse
Gill, Poole, Trapp, Ellicott & 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 27:24
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 Against Various Sinsgenerated
Deuteronomy 27:24 is part of a larger section where various actions are condemned, and curses are pronounced against those who commit them. This verse specifically addresses the sin of secretly attacking a neighbor, emphasizing the seriousness of hidden violence within the community. The call for the people to respond with 'Amen' reinforces their collective agreement with the judgment.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Deuteronomy 19:11–12 | If, however, a man hates his neighbor and lies in wait, attacks him and kills him, and then flees to one of these cities, |
| 2 | Exodus 20:13 | You shall not murder. |
| 3 | Exodus 21:12–14 | Whoever strikes and kills a man must surely be put to death. |
| 4 | Leviticus 24:17 | And if a man takes the life of anyone else, he must surely be put to death. |
| 5 | Numbers 35:31 | You are not to accept a ransom for the life of a murderer who deserves to die; he must surely be put to death. |
The Treasury of Scripture Knowledge — 10 references, hung on the phrase they belong to
The Key Word — אָר֕וּר, 'a.Rurgenerated
The word אָרַר (arar) is a verb meaning to curse. It indicates a pronouncement of judgment or harm upon someone. In this verse, it is used in a passive participle form, indicating that the subject is under a curse rather than actively cursing.
This usage of אָרַר highlights the communal aspect of the curse, as the people collectively affirm the judgment. The act of cursing is serious, often invoking divine judgment, which is underscored by the context of the law.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The verse is structured around one main verb, אָר֕וּר, cursed, which governs the subject and object. The sentence continues with a prepositional phrase indicating the manner of the action and concludes with a clause that includes the community's affirmation.
The Hebrew word order places emphasis on the curse itself, followed by the action of striking, which highlights the severity of the sin committed in secrecy.
Septuagint Backgroundgenerated
The Septuagint translates אָר֕וּר as ἐπικατάρατος (epikataratos), which carries a similar meaning of being cursed. This choice reflects a consistent understanding of the severity of the action being condemned.
The translation of מַכֵּ֥ה as πατάξας (pataksas) also aligns with the idea of striking, indicating a direct correspondence between the Hebrew and Greek terms.
In plain words — the whole versegenerated
Deuteronomy 27:24 states that anyone who secretly attacks their neighbor is cursed. This is part of a list of serious offenses that the community is called to acknowledge and condemn together, affirming their agreement with the curse by saying 'Amen.'
Frequently Asked Questionsgenerated
To be cursed means to be under divine judgment, facing consequences for wrongdoing, particularly for acts of violence or betrayal.
Striking down a neighbor signifies a breach of trust and community, highlighting the importance of relationships and the serious nature of hidden violence.
The community's response of 'Amen' signifies their collective agreement and reinforces the seriousness of the curse as a communal standard.
This verse is part of a broader legal framework in Deuteronomy that outlines various offenses and their consequences, emphasizing justice and accountability within the community.
Reflection Questionsgenerated
- How does the concept of cursing relate to justice in our community today?
- In what ways can we ensure that we do not harm others, even in secret?
- What does it mean for us to collectively affirm standards of behavior within our community?
- How can we foster open and honest relationships to prevent hidden offenses?
Commentators on this verse — 6 expositors, verse by verse
Each of these wrote on Deuteronomy 27:24 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleCursed [be] he that smiteth his neighbour secretly,.... And kills him, and the murder is not known; the curse of God follows such, and overtakes them sooner or later.
Read John Gill on Deuteronomy 27 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleSmiteth, i.e. killeth, as that word is oft used.
Read Matthew Poole on Deuteronomy 27 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsDeuteronomy 27:24 Cursed [be] he that smiteth his neighbour secretly. And all the people shall say, Amen.Ver. 24. That smiteth.] Either with violent hand or virulent tongue.
Read John Trapp on Deuteronomy 27 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(24) That smiteth his neighbour secretly.-”Spoken of a backbiting tongue” (Rashi).
Read Charles John Ellicott on Deuteronomy 27 →CambridgeThe Cambridge Bible for Schools and Colleges24. Cp. Deuteronomy 5:17; E, Exodus 20:13; Exodus 21:12; H, Leviticus 24:17. The addition, in secret (Deuteronomy 27:15, Deuteronomy 13:6 (7), Deuteronomy 28:57), is nowhere else attached to murder.
Read Cambridge 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 strikes down his neighbor in secret.’ And let all the people say, ‘Amen!’
‘Cursed is he who secretly kills his neighbor.’ All the people shall say, ‘Amen.’
‘Cursed is he who strikes down his neighbor in secret.’ And let all the people say, ‘Amen!’
‘Cursed is the one who kills his neighbor in private.’ Then all the people will say, ‘Amen!’
Tyndale line
Cursed be he that smiteth his neighbour secretly. And all the people shall say, Amen.
Cursed be he that smiteth his neighbor in secret. And all the people shall say, Amen.
Cursed be he that smiteth his neighbour in secret. And all the people shall say, Amen.
Cursed be he that smiteth his neighbor secretly: and all the people shall say, Amen.
Cursed be hee that smiteth his neyghbour secretly: And all the people shall say: So be it.
Strictly literal
Cursed be he that smiteth his neighbour secretly! And all the people shall say, Amen.
'Cursed [is] he who is smiting his neighbour in secret, — and all the people have said, Amen.
“Cursed [is] he who is striking his neighbor in secret.” And all the people have said, “Amen.”
Cursed be he that smiteth his neighbor secretly; and all the people shall say, Amen.
'May the man be cursed who kills his neighbor secretly.' Then all the people must say, 'Amen.'
From the Latin
Cursed be he that secretly killeth his neighbour: and all the people shall say: Amen.
Simplified
“A curse on anyone who secretly attacks his neighbor!” Everyone says “Amen!”
Cursed is he who takes his neighbour's life secretly. 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 largely agree in their wording, with the Samaritan Pentateuch differing by using אמרו for 'say' instead of the Masoretic אָמַ֥ר. The Dead Sea Scrolls reflect some restoration but largely align with the Masoretic Text's structure.
אָר֕וּר מַכֵּ֥ה רֵעֵ֖הוּ בַּסָּ֑תֶר 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 מכה רעהו בסתר ואמרו כל העם אמן
1 word differs from the Masoretic Text: אמרו (say)
ארור [מכה] [רע׳הו] [בסתר] [ואמר] [כל] [העם] [אמן]
nothing on the leather here — 1 partly restored, 7 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 Deuteronomy 27:24
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
נָכָה (nakah) is a Hebrew verb meaning to strike or smite, encompassing a range of actions from lightly hitting to fatal blows. It appears in various forms, indicating actions like attacking, punishing, or causing disease. The entries suggest its use in both literal and figurative contexts, including divine judgment and applause. There is no significant disagreement among the lexicons regarding its meanings.
[נָכָה] 501 vb. smite (not in Qal)
Niph. and he shall be smitten [struck by weapon in battle] and die
Pu. both be smitten down by the hail
Hiph.
lit., smite (with a single, non-fatal, blow), strike
smite repeatedly, beat a man
and they clapped hands (in applause)
give a thrust (with fork) into pot; strike roots
rarely smite (in battle) so as (merely) to wound
smite, of sun
Smite fatally
Smite = attack, attack and destroy a company
Of God
smite with a plague, disease, etc.
smite = chastise, or send judgment upon
of God’s destroying palaces
Hoph. be smitten
base
H5221 נָכָה smite (not in Qal) . and he shall be smitten [struck by weapon in battle] and die
. both be smitten down by the hail
. . . lit., smite (with a single, non-fatal, blow), strike
. smite repeatedly, beat a man
. and they clapped hands (in applause)
. give a thrust (with fork) into pot; strike roots
. rarely smite (in battle) so as (merely) to wound
. smite, of sun
. Smite fatally
. Smite = attack, attack and destroy a company
. Of God . smite with a plague, disease, etc.
. smite = chastise, or send judgment upon
. of God’s destroying palaces
. be smitten
5221 nakah naw-kaw'
a primitive root; to strike (lightly or severely, literally
or figuratively):--beat, cast forth, clap, give (wounds), X
go forward, X indeed, kill, make (slaughter), murderer,
punish, slaughter, slay(-er, -ing), smite(-r, -ing), strike,
be stricken, (give) stripes, X surely, wound.
נָכָה (na.khah) — to smite.
1) to strike, smite, hit, beat, slay, kill
1a)(Niphal) to be stricken or smitten
1b) (Pual) to be stricken or smitten
1c) (Hiphil)
1c1) to smite, strike, beat, scourge, clap, applaud, give a thrust
1c2) to smite, kill, slay (man or beast)
1c3) to smite, attack, attack and destroy, conquer, subjugate, ravage
1c4) to smite, chastise, send judgment upon, punish, destroy
1d) (Hophal) to be smitten
1d1) to receive a blow
1d2) to be wounded
1d3) to be beaten
1d4) to be (fatally) smitten, be killed, be slain
1d5) to be attacked and captured
1d6) to be smitten (with disease)
1d7) to be blighted (of plants)
V-Hiphil — Verb · Hiphil · participle (active) masculine singular commonHVhrmsc
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
סֵ֫תֶר (se.ter) refers to concepts of covering, hiding, and secrecy, encompassing both literal and figurative meanings. It can denote a hiding place or shelter, as well as the idea of secrecy, including slanderous speech. The feminine form, סִתְרָה (sit.rah), specifically means shelter or protection, with a reference to Deuteronomy 32:38.
ref
H5643a סֵ֫תֶר covering, hiding-place, secrecy H5643b סִתְרָה shelter, protection
5643 cether say'-ther
or (feminine) cithrah (Deut. 32:38), {sith-raw'}; from 5641;
a cover (in a good or a bad, a literal or a figurative
sense):--backbiting, covering, covert, X disguise(-th),
hiding place, privily, protection, secret(-ly, place).
see HEBREW for 05641
סֵ֫תֶר (se.ter) — secrecy.
1) covering, shelter, hiding place, secrecy
1a) covering, cover
1b) hiding place, shelter, secret place
1c) secrecy
1c1) secrecy (of tongue being slanderous)
סִתְרָה (sit.rah) — shelter.
shelter, protection
Prep | N-ms — Preposition · noun common masculine singular absoluteHRd/Ncmsa
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…