Deuteronomy 27:16 — Word Study
WLCאָר֕וּר מַקְלֶ֥ה אָבִ֖יו וְאִמּ֑וֹ וְאָמַ֥ר כָּל־ הָעָ֖ם אָמֵֽן׃ ס
BSACursed isʼârar he who dishonorsqâlâh [treats with contempt, sets light by] his fatherʼâb [the male parent, paternal figure] or motherʼêm [the female parent, maternal figure] And {let} allkôl [the entire congregation, every individual] the peopleʻam [the nation] sayʼâmar [declare, affirm] Amenʼâmên
| Greek | English | Parsing |
|---|---|---|
| אָר֕וּר | [is] cursed | Verb, Qal, participle (passive) masculine singular |
| מַקְלֶ֥ה | [one who] dishonors | Verb, Hiphil, participle (active) masculine singular |
| אָבִ֖יו | father his | Noun common masculine singular construct, suffix |
| וְאִמּ֑וֹ | and mother his | Conjunction, noun common feminine 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 dishonors his father or mother.’ And let all the people say, ‘Amen!’ |
| KJV | Cursed be he that setteth light by his father or his mother. And all the people shall say, Amen. |
| ASV | Cursed be he that setteth light by his father or his mother. And all the people shall say, Amen. |
| YLT | 'Cursed [is] He who is making light of his father and his mother, — and all the people have said, Amen. |
| WEB | ‘Cursed is he who dishonors his father or his mother.’ All the people shall say, ‘Amen.’ |
| BBE | Cursed is he who does not give honour to his father or mother. And let all the people say, So be it. |
Where they part company is מַקְלֶ֥ה — see How Translations Differ.
The verse consists of a main clause stating the curse, followed by a response clause that emphasizes community affirmation.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & 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 27:16
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 27:16 is part of a larger section where Moses instructs the Israelites on the consequences of disobedience to God's laws. Each curse is followed by the people's affirmation, underscoring their collective responsibility to uphold these commandments. This particular curse highlights the importance of honoring one's parents, a theme echoed throughout the Scriptures, such as in Exodus 20:12.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Deuteronomy 21:18–21 | If a man has a stubborn and rebellious son who does not obey his father and mother and does not listen to them when disciplined, |
| 2 | Exodus 20:12 | Honor your father and mother, so that your days may be long in the land that the LORD your God is giving you. |
| 3 | Exodus 21:17 | Anyone who curses his father or mother must surely be put to death. |
| 4 | Leviticus 19:3 | Each of you must respect his mother and father, and you must keep My Sabbaths. I am the LORD your God. |
| 5 | Proverbs 30:11–17 | There is a generation of those who curse their fathers and do not bless their mothers. |
The Treasury of Scripture Knowledge — 7 references, hung on the phrase they belong to
The Key Word — אָר֕וּר, 'a.Rurgenerated
The verb אָרַר (arar) means 'to curse' and is in the Qal stem, indicating a straightforward action. This form is a passive participle, suggesting that the subject is the recipient of the curse rather than the one performing it. The word appears frequently in the Hebrew Bible, often in contexts of divine judgment.
The use of this word here signifies a strong condemnation, as it is not merely a light-hearted curse but a serious pronouncement of judgment against those who dishonor their parents. This reflects the gravity of familial relationships in biblical 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 main verb אָמַר (amar), and it will say, governs the structure, with the subject being כָּל־ (all) and the predicate being אָמֵֽן (amen). The construction emphasizes the collective response of the people.
The sentence structure is straightforward, with a clear subject-verb-object order that reinforces the community's role in affirming the curse pronounced against dishonoring parents.
Septuagint Backgroundgenerated
The Septuagint translates אָר֕וּר as ἐπικατάρατος (epikataratos), which carries a similar meaning of being cursed, indicating a direct correlation in the severity of the curse across translations.
For מַקְלֶ֥ה, the LXX uses ἀτιμάζων (atimazōn), meaning 'dishonoring' or 'treating with contempt', which aligns closely with the Hebrew intent and emphasizes the moral weight of the action.
In plain words — the whole versegenerated
Deuteronomy 27:16 states that anyone who dishonors their father or mother is cursed. This emphasizes the importance of respecting parents, a principle found throughout the Bible. The community responds with 'Amen', affirming the seriousness of this command.
Frequently Asked Questionsgenerated
To dishonor one's parents means to treat them with contempt or disrespect, failing to recognize their authority and role in one's life, as seen in various biblical examples.
The curse highlights the serious consequences of failing to uphold family honor, which is foundational to societal order and reflects God's expectations for familial relationships.
The community's 'Amen' signifies their agreement and collective responsibility to uphold the commandment, reinforcing the weight of the curse and their commitment to honoring parents.
Yes, similar themes are found in verses like Exodus 20:12 and Leviticus 19:3, which also stress the importance of honoring one's parents.
Reflection Questionsgenerated
- What are some ways I can show honor to my parents in my daily life?
- How does dishonoring parents affect family dynamics and relationships?
- In what ways can I encourage others to honor their parents?
- What role does community affirmation play in upholding moral standards?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Deuteronomy 27:16 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleCursed [be] he that setteth light by his father, or his mother,.... That secretly despises them in his heart, and by looks and gestures mocks at them in a private manner, unseen by others, Proverbs
Read John Gill on Deuteronomy 27 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryCursed be he that setteth light by his father or his mother. And all the people shall say, Amen. Cursed be he that setteth light by his father or his mother.
Read Robert Jamieson on Deuteronomy 27 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleSetteth light; or, despiseth in his heart; or reproacheth or curseth, to wit, secretly, as before; for if the fact was notorious, it was punished with death, .
Read Matthew Poole on Deuteronomy 27 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsDeuteronomy 27:16 Cursed [be] he that setteth light by his father or his mother. And all the people shall say, Amen.Ver. 16. That setteth light.] That despises, undervalues, not only that curses, as Exodus 21:17.
Read John Trapp on Deuteronomy 27 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(16) Cursed be he that setteth light.—The first curse points to the first two commandments of the first table, and the second to the first commandment in the second table. If we mark off the first offence specified, secret idolatry—the only one which distinctly recalls the first commandment of the Law, and also the last general curse which embraces all transgression whatever, the intervening offences seem more easily arranged. We have duty to parents enforced (Deuteronomy 27:16) and the rights of neighbours (Deuteronomy 5:17), the blind (Deuteronomy 27:18), and the unprotected (Deuteronomy 27:19) come next. The next four precepts are all concerned with purity, first in the nearer…
Read Charles John Ellicott on Deuteronomy 27 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 16. Setteth light by his father or his mother.] See Clarke on Exodus 20:12.
Read AdamClarke on Deuteronomy 27 →CambridgeThe Cambridge Bible for Schools and Colleges16. Cp. Deuteronomy 5:16, Deuteronomy 21:18 ff.; E, Exodus 20:11; Exodus 21:17; H, Leviticus 20:9. Setteth light by or dishonoureth, the opposite of honour, Deuteronomy 5:16.
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 dishonors his father or mother.’ And let all the people say, ‘Amen!’
‘Cursed is he who dishonors his father or his mother.’ All the people shall say, ‘Amen.’
‘Cursed is he who dishonors his father or mother.’ And let all the people say, ‘Amen!’
‘Cursed is the one who disrespects his father and mother.’ Then all the people will say, ‘Amen!’
Tyndale line
Cursed be he that setteth light by his father or his mother. And all the people shall say, Amen.
Cursed be he that setteth light by his father or his mother. And all the people shall say, Amen.
Cursed be he that setteth light by his father or his mother. And all the people shall say, Amen.
Cursed be he that setteth light by his father or his mother: and all the people shall say, Amen.
Cursed be he that curseth his father and his mother: And all the people shall say: So be it.
Strictly literal
Cursed be he that slighteth his father or his mother! And all the people shall say, Amen.
'Cursed [is] He who is making light of his father and his mother, — and all the people have said, Amen.
“Cursed [is] he who is making light of his father and his mother.” And all the people have said, “Amen.”
Cursed be he that holdeth in light esteem his father or his mother; and all the people shall say, Amen.
'May the man be cursed who dishonors his father or his mother.' Then all the people must say, 'Amen.'
From the Latin
Cursed be he that honoureth not his father and mother: and all the people shall say: Amen.
Simplified
“A curse on anyone who dishonors their father or mother.” Everyone says “Amen!”
Cursed is he who does not give honour to his father or mother. 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 Septuagint providing a direct translation of most terms. However, the Samaritan Pentateuch differs slightly by using אמרו (amru), meaning 'they say', instead of the Hebrew אָמַר (amar), which is singular.
אָר֕וּר מַקְלֶ֥ה אָבִ֖יו וְאִמּ֑וֹ 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 מקלה אביו ואמו 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 27:16
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
קָלָה (qalah) is a Hebrew verb that conveys the idea of dishonor or contempt. It can mean to be lightly esteemed or to treat someone with disgrace. The word appears in both the Niphal and Hiphil forms, indicating a passive state of being dishonored and an active state of treating someone shamefully, respectively.
[קָלָה] vb. Niph. be lightly esteemed, dishonoured
Hiph. treat with contempt, dishonour
base
H7034 [קָלָה] Niph. be lightly esteemed, dishonoured . treat with contempt, dishonour
7034 qalah kaw-law'
a primitive root; to be light (as implied in rapid motion),
but figuratively, only (be (causatively, hold) in
contempt):--base, contemn, despise, lightly esteem, set
light, seem vile.
קָלָה (qa.lah) — to dishonor.
1) to disgrace, dishonour, be lightly esteemed, be dishonoured, be despised
1a) (Niphal) to be dishonoured, be despised, be lightly esteemed
1b) (Hiphil) to treat with contempt, dishonour, treat shamefully
V-Hiphil — Verb · Hiphil · participle (active) masculine singularHVhrmsa
אָב (av) means 'father' and encompasses various roles such as the literal father of an individual, God as the father of His people, and the head of a household or clan. It can also refer to an ancestor, originator of a profession, or a figure of respect and protection. Notably, it can imply a ruler or chief in later contexts.
אָב 1101 n.m. father
father of individual
of God as father of his people
head of household, family or clan
ancestor
originator or patron of a class, profession, or art
fig. of producer, generator
fig. of benevolence & protection
term of respect & honor
specif., ruler, chief (late)
base
H1 אָב father . father of individual
. of God as father of his people
. head of household, family or clan
. ancestor
. originator or patron of a class, profession, or art
. fig. of producer, generator
. fig. of benevolence & protection
. term of respect & honor
. specif., ruler, chief (late)
1 'ab awb
a primitive word; father, in a literal and immediate, or
figurative and remote application):--chief,
(fore-)father(-less), X patrimony, principal. Compare names
in "Abi-".
אָב (av) — father.
1) father of an individual
2) of God as father of his people
3) head or founder of a household, group, family, or clan
4) ancestor
4a) grandfather, forefathers - of person
4b) of people
5) originator or patron of a class, profession, or art
6) of producer, generator (fig.)
7) of benevolence and protection (fig.)
8) term of respect and honour
9) ruler or chief (spec.)
Also means: av (אַב "father" H0002)
אָב (av) — (Huram)-abi.
A man living at the time of United Monarchy, first mentioned at 1Ki.7.13; also called Huram-abi (KJV: "Huram my father's") at 2Ch.2.13; 4.16;
Combined with chi.ram (חִירָם "Hiram" H2438H)
אָב (av) — father of.
The father of Gibeon, also known as Abiel - a man of the tribe of Benjamin living at the time of United Monarchy, first mentioned at 1Sa.9.1;
son of: Zeror (H6872C); married to Maacah (H4601N);
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp3ms
The Hebrew word אֵם (em) means 'mother' and can refer to a human mother, an animal's dam, or even a figurative sense, such as Deborah's nurturing role for her people. It also conveys the idea of a point of departure or division. This word is built from a primitive root and encompasses both literal and figurative meanings.
אֵם 221 n.f. mother
lit. (human) mother
fig. of Deborah as caring for her people
of animals, dam
= point of departure or division
base
H517 אֵם mother . lit. (human) mother
. fig. of Deborah as caring for her people
. of animals, dam
. = point of departure or division
517 'em ame
a primitive word; a mother (as the bond of the family); in a
wide sense (both literally and figuratively (like 1):--dam,
mother, X parting.
see HEBREW for 01
אֵם (em) — mother.
1) mother
1a) of humans
1b) of Deborah's relationship to the people (fig.)
1c) of animals
2) point of departure or division
Conj | N-fs | Suff — Conjunction · noun common feminine singular construct · suffixHC/Ncfsc/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…