Deuteronomy 27:18 — Word Study
WLCאָר֕וּר מַשְׁגֶּ֥ה עִוֵּ֖ר בַּדָּ֑רֶךְ וְאָמַ֥ר כָּל־ הָעָ֖ם אָמֵֽן׃ ס
BSACursed isʼârar he who lets a blind manʻivvêr [physically or spiritually unable to see] wandershâgâh [to stray, make a moral mistake] in the roadderek [way, path, or manner of life] And {let} allkôl [every single one] the peopleʻam [a nation, community] sayʼâmar Amenʼâmên
| Greek | English | Parsing |
|---|---|---|
| אָר֕וּר | [is] cursed | Verb, Qal, participle (passive) masculine singular |
| מַשְׁגֶּ֥ה | [one who] leads astray | Verb, Hiphil, participle (active) masculine singular |
| עִוֵּ֖ר | a blind [person] | Adj |
| בַּדָּ֑רֶךְ | on the way | Preposition, noun common both 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 lets a blind man wander in the road.’ And let all the people say, ‘Amen!’ |
| KJV | Cursed be he that maketh the blind to wander out of the way. And all the people shall say, Amen. |
| ASV | Cursed be he that maketh the blind to wander out of the way. And all the people shall say, Amen. |
| YLT | 'Cursed [is] he who is causing the blind to err in the way, — and all the people have said, Amen. |
| WEB | ‘Cursed is he who leads the blind astray on the road.’ All the people shall say, ‘Amen.’ |
| BBE | Cursed is he by whom the blind are turned out of the way. And let all the people say, So be it. |
The translations agree on the essential meaning of the verse, emphasizing the curse on those who lead the blind astray.
The sentence has a main clause followed by participial and object phrases, with a concluding response from the people.
6 commentators on this verse
Gill, Poole, Ellicott, AdamClarke & 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 27:18
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 27:18 is part of a larger section where the Israelites are instructed on the consequences of disobedience. Each curse serves as a reminder of the moral and ethical responsibilities that come with community living. The call for the people to respond with 'Amen' emphasizes their agreement and commitment to uphold these standards.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Leviticus 19:14 | You must not curse the deaf or place a stumbling block before the blind, but you shall fear your God. I am the LORD. |
| 2 | Job 29:15 | I served as eyes to the blind and as feet to the lame. |
| 3 | Proverbs 28:10 | He who leads the upright along the path of evil will fall into his own pit, but the blameless will inherit what is good. |
| 4 | Isaiah 56:10 | Israel’s watchmen are blind, they are all oblivious; they are all mute dogs, they cannot bark; they are dreamers lying around, loving to slumber. |
| 5 | Matthew 15:14 | Disregard them! They are blind guides. If a blind man leads a blind man, both will fall into a pit.” |
The Treasury of Scripture Knowledge — 6 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 is used here in the passive participle form, indicating that the subject is under a curse. This word carries a strong connotation of wishing harm or punishment upon someone, often in a context of divine judgment.
In this verse, the curse is directed at those who would lead a blind person astray, highlighting the moral obligation to protect the vulnerable. The use of the participle form underscores the ongoing nature of this curse against those who fail in their duty.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations agree on the phrase 'Cursed is he who lets a blind man wander in the road.' Each version reflects the same essential meaning, emphasizing the moral responsibility of the community.
Sentence Structuregenerated
The main verb of the verse is אָר֕וּר (cursed), which governs the entire sentence. It is followed by a participial phrase מַשְׁגֶּ֥ה (leading astray) that describes the subject of the curse, and an object עִוֵּ֖ר (blind) that specifies who is being led astray.
The structure emphasizes the action of cursing and the moral implications of leading a blind person off the right path, with a collective response from the people affirming the curse.
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 moral weight of the statement.
The translation of עִוֵּ֖ר as τυφλὸν (typhlon) indicates a direct correspondence to physical blindness, maintaining the focus on the moral responsibility towards those who cannot see.
In plain words — the whole versegenerated
Deuteronomy 27:18 warns against leading a blind person astray, highlighting the importance of moral responsibility in the community. The people are called to affirm this warning by saying 'Amen,' indicating their agreement to uphold justice and care for the vulnerable.
Frequently Asked Questionsgenerated
To curse someone here means to wish harm or punishment upon them, particularly for failing to uphold moral duties.
The blind person represents those who are vulnerable and in need of protection, emphasizing the community's responsibility to care for them.
Saying 'Amen' signifies the community's agreement and commitment to the moral standards set forth in the curses.
This verse reflects the overarching theme of justice and moral conduct that is central to the laws given to the Israelites in Deuteronomy.
Reflection Questionsgenerated
- In what ways can I ensure that I am not leading others astray, especially those who are vulnerable?
- How can I better support those who are blind or in need of guidance in my community?
- What does it mean for me to affirm moral responsibilities in my own life?
- How can I reflect the values of justice and care for others in my daily actions?
The early church on this verse — how the Fathers read it
Irenaeus references this verse to argue against behaviors that harm rather than heal, emphasizing the moral responsibilities outlined in the curses.
This [that is, the behavior of the Gnostics] is not the behavior of those who heal and give life but rather of those who aggravate disease and increase ignorance.Early Church Fathers on Deuteronomy 27 →
Commentators on this verse — 6 expositors, verse by verse
Each of these wrote on Deuteronomy 27:18 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleCursed [be] he that maketh the blind to wander out of the way,.... By directing him wrong knowingly, or laying a stumbling block in his way, Leviticus 19:14.
Read John Gill on Deuteronomy 27 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThat misleadeth simple souls, giving them pernicious counsel, either for this life or for the next.
Read Matthew Poole on Deuteronomy 27 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(18) The blind.—“He that is in the dark upon any matter, when one deceives him with evil counsel” (Rashi).
Read Charles John Ellicott on Deuteronomy 27 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 18. The blind to wander out of the way.] A sin against the sixth commandment. See Clarke on Exodus 20:13.
Read AdamClarke on Deuteronomy 27 →CambridgeThe Cambridge Bible for Schools and Colleges18. Leviticus 19:14 : thou shall not put a stumbling block before the blind.
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 lets a blind man wander in the road.’ And let all the people say, ‘Amen!’
‘Cursed is he who leads the blind astray on the road.’ All the people shall say, ‘Amen.’
‘Cursed is he who lets a blind man wander in the road.’ And let all the people say, ‘Amen!’
‘Cursed is the one who misleads a blind person on the road.’ Then all the people will say, ‘Amen!’
Tyndale line
Cursed be he that maketh the blind to wander out of the way. And all the people shall say, Amen.
Cursed be he that maketh the blind to wander out of the way. And all the people shall say, Amen.
Cursed be he that maketh the blind to wander out of the way. And all the people shall say, Amen.
Cursed be he that maketh the blind to wander out of the way: and all the people shall say, Amen.
Cursed be he that maketh ye blinde go out of the way: And all the people shall say: So be it.
Strictly literal
Cursed be he that maketh the blind to wander out of the way! And all the people shall say, Amen.
'Cursed [is] he who is causing the blind to err in the way, — and all the people have said, Amen.
“Cursed [is] he who is causing the blind to err in the way.” And all the people have said, “Amen.”
Cursed be he that causeth the blind to wander out of the way; and all the people shall say, Amen.
'May the man be cursed who makes the blind to wander away from the road.' Then all the people must say, 'Amen.'
From the Latin
Cursed be he that maketh the blind to wander out of his way: and all the people shall say: Amen.
Simplified
“A curse on anyone who allows a blind man to wander in the road!” Everyone says “Amen!”
Cursed is he by whom the blind are turned out of the way. 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 (they say) instead of אָמַר (it will say), showing a slight variation in the collective response.
אָר֕וּר מַשְׁגֶּ֥ה עִוֵּ֖ר בַּדָּ֑רֶךְ 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 משׁגה עור בדרך 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 27:18
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
שָׁגָה (shagah) is a Hebrew verb meaning to stray or err, often in a moral or mental sense. It can refer to wandering off course, committing sins of ignorance, or leading others astray. The entries highlight its use in both a literal and figurative context, including the idea of intoxication or being enraptured.
[שָׁגָה] vb. go astray, err
Qal
err, stray, of flock
swerve, meander, reel or roll
go astray
specif. commit sin of ignorance, inadvertence
Hiph. lead astray
lit.
mentally = mislead
morally
base
H7686 [שָׁגָה] go astray, err .. err, stray, of flock
. swerve, meander, reel or roll
. go astray
. specif. commit sin of ignorance, inadvertence
. lead astray . lit.
. mentally = mislead
. morally
7686 shagah shaw-gaw'
a primitive root; to stray (causatively, mislead), usually
(figuratively) to mistake, especially (morally) to transgress;
by extension (through the idea of intoxication) to reel,
(figuratively) be enraptured:--(cause to) go astray, deceive,
err, be ravished, sin through ignorance, (let, make to)
wander.
שָׁגָה (sha.gah) — to wander.
1) to go astray, stray, err
1a)(Qal)
1a1) to err, stray
1a2) to swerve, meander, reel, roll, be intoxicated, err (in drunkenness)
1a3) to go astray (morally)
1a4) to commit sin of ignorance or inadvertence, err (ignorantly)
1b) (Hiphil)
1b1) to lead astray
1b2) to lead astray, mislead (mentally)
1b3) to lead astray (morally)
V-Hiphil — Verb · Hiphil · participle (active) masculine singularHVhrmsa
a-stra' (ta`ah, "to wander," "to err"; planaomai, "to go astray," each carrying the idea of being lost): With one exception (Ex 23:4 "his ass going astray") used metaphorically of moral wandering, going astray in paths of error and sin, like "sheep going astray" (1Pe 2:25 the King James Version; Isa 53:6; Ps 119:176).
עִוֵּר (ivver) means 'blind,' and can refer to physical blindness or be used figuratively. The word is derived from a more basic form, עָוָר (avvar), and is noted in various lexicons as describing both individuals and groups who are blind.
עִוֵּר adj. blind
base
H5787 עִוֵּר blind
5787 `ivver iv-vare'
intensive from 5786; blind (literally or
figuratively):--blind (men, people).
see HEBREW for 05786
עִוֵּר (iv.ver) — blind.
1) blind
1a) blind (physically)
1b) blind (fig.)
Adj — AdjHAamsa
דֶּ֫רֶךְ (derek) means way, road, or journey, and can refer to both literal paths and figurative courses of life or actions. It encompasses various aspects such as direction, manner, and moral character, often highlighting the nature of one's conduct. The term is used in both positive and negative contexts, reflecting the moral implications of one's path.
דֶּ֫רֶךְ 715 n.m. way, road, distance, journey, manner
way, road, path
journey
of direction, almost or quite = toward
way, manner
fig. of course of life, or action, undertakings
of moral action and character
of duty
specif.: in good sense
oftener in bad sense
way of י׳
base
H1870 דֶּ֫רֶךְ way, road, distance, journey, manner . way, road, path
. journey
. of direction, almost or quite = toward
. way, manner
. fig. of course of life, or action, undertakings
. . of moral action and character
. of duty
. specif.: in good sense
. oftener in bad sense
. way of י׳
1870 derek deh'-rek
from 1869; a road (as trodden); figuratively, a course of
life or mode of action, often adverb:--along, away, because
of, + by, conversation, custom, (east-)ward, journey, manner,
passenger, through, toward, (high-) (path-)way(-side),
whither(-soever).
see HEBREW for 01869
דֶּ֫רֶךְ (de.rekh) — way: conduct.
: conduct/lifestyle
1) way, road, distance, journey, manner
1a) road, way, path
1b) journey
1c) direction
1d) manner, habit, way
1e) of course of life (fig.)
1f) of moral character (fig.)
דֶּ֫רֶךְ (de.rekh) — Way.
This name means way, road
דֶּ֫רֶךְ (de.rekh) — (King's) Highway.
This name means way, road
Combined with me.lekh (מֶ֫לֶךְ "King's" H4428I)
דֶּ֫רֶךְ (de.rekh) — way: direction.
: direction
1) way, road, distance, journey, manner
1a) road, way, path
1b) journey
1c) direction
1d) manner, habit, way
1e) of course of life (fig.)
1f) of moral character (fig.)
דֶּ֫רֶךְ (de.rekh) — way: road.
: road/route
1) way, road, distance, journey, manner
1a) road, way, path
1b) journey
1c) direction
1d) manner, habit, way
1e) of course of life (fig.)
1f) of moral character (fig.)
דֶּ֫רֶךְ (de.rekh) — way: journey.
: journey
Prep | N-cs — Preposition · noun common both singular absoluteHRd/Ncbsa
wa ('orach, orcha', 'erets, bo', derekh, halikhah, ma`galah, nathibh; hodos, parodos, poreia, tropos; "highway," mecillah, meclul; diexodoi ton hodon): The list just cited contains only a portion of the words translated "way" or "highway" in the King James Version. Most of them have the primary meaning of "road," "customary path," "course of travel" (Ge 3:24; Ex 23:20; Nu 20:17, etc.). By a very easy and natural figure "way" is applied to the course of human conduct, the manner of life which one lives (Ex 18:20; 32:8; Nu 22:32; 1Sa 8:3;
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…