Psalms 89:52 — Word Study
WLCבָּר֖וּךְ יְהוָ֥ה לְ֝עוֹלָ֗ם אָ֘מֵ֥ן׀ וְאָמֵֽן׃
BSAthe LORDYᵉhôvâh [Yehovah, The covenant Name of God]
| Greek | English | Parsing |
|---|---|---|
| בָּר֖וּךְ | [be] blessed | Verb, Qal, participle (passive) masculine singular |
| יְהוָ֥ה | Yahweh | Noun proper |
| לְ֝עוֹלָ֗ם | for ever | Preposition, noun common masculine singular absolute |
| אָ֘מֵ֥ן׀ | amen | Particle |
| וְאָמֵֽן׃ | and amen | Conjunction, particle |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Blessed be the LORD forever! Amen and amen. |
| KJV | Blessed be the LORD for evermore. Amen, and Amen. |
| ASV | Blessed be Jehovah for evermore. Amen, and Amen. |
| YLT | Blessed [is] Jehovah to the age. Amen, and amen! |
| WEB | Blessed be Yahweh forever more. Amen, and Amen. |
| BBE | Let the Lord be praised for ever. So be it, So be it. |
Translations agree on the phrase בָּר֖וּךְ — see How Translations Differ.
The sentence consists of a main clause affirming the blessing of the LORD, followed by an emphatic affirmation.
7 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectחָרַף
verbאֲשֶׁר
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 — Psalms 89:52
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 — A Psalm of Praisegenerated
Psalm 89:52 concludes a psalm that reflects on God's covenant faithfulness, contrasting the taunts of enemies with the psalmist's unwavering praise. The psalmist recalls God's past promises and affirms the eternal nature of His goodness, culminating in a heartfelt blessing of the LORD.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 41:13 | Blessed be the LORD, the God of Israel, from everlasting to everlasting. Amen and Amen. |
| 2 | Psalm 72:18–19 | Blessed be the LORD God, the God of Israel, who alone does marvelous deeds. |
| 3 | Psalm 106:48 | Blessed be the LORD, the God of Israel, from everlasting to everlasting. Let all the people say, “Amen!” Hallelujah! |
| 4 | Nehemiah 9:5 | Then the Levites—Jeshua, Kadmiel, Bani, Hashabneiah, Sherebiah, Hodiah, Shebaniah, and Pethahiah—said, “Stand up and bless the LORD your God from everlasting to everlasting: Blessed be Your glorious name, and may it be exalted above all blessing and praise. |
| 5 | Habakkuk 3:17–19 | Though the fig tree does not bud and no fruit is on the vines, though the olive crop fails and the fields produce no food, though the sheep are cut off from the fold and no cattle are in the stalls, |
The Treasury of Scripture Knowledge — 7 references, hung on the phrase they belong to
The Key Word — בָּר֖וּךְ, ba.Rukhgenerated
The word בָּר֖וּךְ (*ba.Rukh*) is a passive participle from the root meaning 'to kneel.' It conveys the idea of blessing as an act of worship, where one honors God, often through praise and adoration. In this context, it emphasizes the psalmist's recognition of God's greatness and the act of blessing Him in response.
This word also highlights the reciprocal nature of blessing in the biblical sense: while humans bless God, He in turn blesses them, showcasing a relationship of favor and care. The psalmist's declaration serves as a powerful affirmation of God's eternal worthiness of praise.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses the phrase Blessed be the LORD.
Sentence Structuregenerated
The main verb בָּר֖וּךְ governs the clause, with the subject יְהוָ֥ה following it. This structure places emphasis on the action of blessing the LORD, highlighting His role as the subject of praise.
The sentence structure is straightforward, with a clear subject-verb relationship, conveying a strong and direct affirmation of God's eternal nature.
Septuagint Backgroundgenerated
The Septuagint translates בָּר֖וּךְ with οὗ, which can imply 'of whom' or 'whose.' This choice may suggest a focus on the relationship between God and His people, emphasizing the acknowledgment of His attributes.
This translation reflects a broader understanding of God's nature, aligning with the psalmist's intent to bless and honor the LORD.
In plain words — the whole versegenerated
Psalm 89:52 expresses a blessing to the LORD, affirming His eternal nature and faithfulness. The psalmist concludes with a strong affirmation of praise, indicating that God is worthy of worship forever.
Frequently Asked Questionsgenerated
To bless the LORD means to praise and honor Him, recognizing His greatness and faithfulness, as the psalmist does throughout this psalm.
The term 'forever' emphasizes God's eternal nature and the lasting impact of His promises, assuring that His faithfulness endures through all generations.
The word 'Amen' serves as a strong affirmation of the truth being proclaimed, expressing certainty and agreement with the blessing given to the LORD.
This verse encapsulates the themes of praise and faithfulness found throughout Psalm 89, contrasting the challenges faced by the psalmist with the unwavering goodness of God.
Reflection Questionsgenerated
- In what ways can I express my praise to God in my daily life?
- How does understanding God's eternal nature affect my faith?
- What does it mean to me to affirm 'Amen' in my prayers?
- How can I reflect God's faithfulness in my interactions with others?
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Psalms 89:52 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleBlessed be the Lord for evermore,.... In this world, and in the world to come, as the Targum; for reproaches and afflictions for Christ's sake, since they work together for good; as Job blessed the
Read John Gill on Psalms 89 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryBlessed be the LORD for evermore. Amen, and Amen. Blessed be the Lord for evermore. Amen, and Amen - Doxology closing the third book of psalms. The first book contains the Davidic Yahweh psalms.
Read Robert Jamieson on Psalms 89 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleLet thine enemies reproach thee, and thy promises concerning the sending of the Messiah, and the deliverance of thy people by his hand; I do and will heartily bless and praise thee for them, and encourage myself with them, not doubting but thou wilt consider and take away all our reproaches, and in thine own due time (which is the best) send him who is the consolation and expectation of Israel, and the desire of all nations.
Read Matthew Poole on Psalms 89 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 89:52 Blessed [be] the LORD for evermore. Amen, and Amen.Ver. 52. Blessed be the Lord, &c.] sc. For a Christ; or for adversity as well as for prosperity; and this not formally and slightly, but earnestly, and with utmost affection, Amen, and Amen.
Read John Trapp on Psalms 89 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 52. Blessed be the Lord for evermore.] Let him treat us as he will, his name deserves eternal praises: our affliction, though great, is less than we have deserved. This verse concludes the THIRD BOOK of the PSALTER; and, I think, has been added by a later hand, in order to make this distinction, as every Masoretic Bible has something of this kind at the end of each book. The verse is wanting in one of Kennicott's and one of De Rossi's MSS.; in another it is written without points, to show that it does not belong to the text, and in three others it is written separately from the text. It is found, however, in all the ancient Versions. The Chaldee finishes thus: "Blessed be the name of…
Read AdamClarke on Psalms 89 →CambridgeThe Cambridge Bible for Schools and Colleges52. The doxology marks the close of Book iii. Cp. Psalms 41:13; Psalms 72:18-19; Psalms 106:48. In P.B.V. it is joined, somewhat incongruously, to the preceding verse. But though it is no part of the original Psalm, it is entirely in harmony with the spirit of it, as an expression of the faith which can bless God even when the visible signs of His love are withdrawn. Cp. Job 1:21.
Read Cambridge on Psalms 89 →Albert Barnes1798–1870Barnes' Notes on the BibleBlessed be the Lord for evermore - Praise to God always. So Chrysostom was accustomed to say, even when driven out as an exile and a wanderer, “Blessed be God for everything.” The passage here
Read Albert Barnes on Psalms 89 →The verse in English, compared — 16 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
Blessed be the LORD forever! Amen and amen.
Blessed be Yahweh forever more. Amen, and Amen.
Blessed be the LORD forever! Amen and amen.
The Lord deserves praise forevermore! We agree! We agree!
Tyndale line
Blessed be the LORD for evermore. Amen, and Amen.
Blessed be Jehovah for evermore. Amen, and Amen.
Blessed be the LORD for evermore. Amen, and Amen.
Blessed be the LORD for evermore. Amen and amen.
Praised be the Lord for euermore. So be it, euen so be it.
Strictly literal
Blessed be Jehovah for evermore! Amen, and Amen.
Blessed [is] Jehovah to the age. Amen, and amen!
Blessed [is] YHWH for all time. Amen and amen!
(89:53) Blessed be the Lord for evermore. Amen, and Amen.
Blessed be Yahweh forever. Amen and Amen.
Simplified
May the Lord be blessed for ever. Amen and amen.
Let the Lord be praised for ever. So be it, 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 reads בָּר֖וּךְ יְהוָ֥ה לְ֝עוֹלָ֗ם אָ֘מֵ֥ן׀ וְאָמֵֽן׃, which matches the Septuagint closely, indicating agreement in the core message. The Dead Sea Scrolls show some restoration but align with the overall sentiment of the psalm.
בָּר֖וּךְ יְהוָ֥ה לְ֝עוֹלָ֗ם אָ֘מֵ֥ן׀ וְאָמֵֽן׃
5 of the 5 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.
אשר חרפו [אויבי׳כה] [יהוה] [אשר] [חרפו] [עקבות] משיח׳כה
2 words on the leather — 1 partly restored, 5 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 Psalms 89:52
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.
The Hebrew word בָּרַךְ (*barak*) is built from a primitive root meaning 'to kneel' and encompasses a range of meanings including 'to bless' and 'to curse.' It can refer to blessing God or men, as well as the act of kneeling in adoration. The entries note that it can also imply a curse in certain contexts, reflecting a nuanced use in greetings and farewells.
[בָּרַךְ] 329 vb. kneel, bless
Qal
kneel down
bless
Niph. bless oneself
Pi.
bless God, adore with bended knees
God blesses
men bless men
salute, greet, with an invocation of blessing
bless, with the antithetical meaning curse from the greeting in departing, saying adieu to, taking leave of; but rather a blessing overdone and so really a curse as in vulgar English as well as in the Shemitic cognates
Pu.
pass. to be blessed, adored
prospered by God
have prosperity invoked, by Balaam
in gratitude
Hiph. and he made his camel kneel
Hithp. bless oneself, congratulate oneself in his heart
base
H1288 בָּרַךְ kneel, bless .. kneel down
. bless
. bless oneself
. . bless God, adore with bended knees
. God blesses
. men bless men
. salute, greet, with an invocation of blessing
. bless, with the antithetical meaning curse from the greeting in departing, saying adieu to, taking leave of; but rather a blessing overdone and so really a curse as in vulgar English as well as in the Shemitic cognates
. . pass. to be blessed, adored
. prospered by God
. have prosperity invoked, by Balaam
. in gratitude
. and he made his camel kneel
. bless oneself, congratulate oneself in his heart
1288 barak baw-rak'
a primitive root; to kneel; by implication to bless God (as
an act of adoration), and (vice-versa) man (as a benefit);
also (by euphemism) to curse (God or the king, as treason):--X
abundantly, X altogether, X at all, blaspheme, bless,
congratulate, curse, X greatly, X indeed, kneel (down),
praise, salute, X still, thank.
בָּרַךְ (ba.rakh) — to bless.
1) to bless, kneel
1a) (Qal)
1a1) to kneel
1a2) to bless
1b) (Niphal) to be blessed, bless oneself
1c) (Piel) to bless
1d) (Pual) to be blessed, be adored
1e) (Hiphil) to cause to kneel
1f) (Hithpael) to bless oneself
2) (TWOT) to praise, salute, curse
Aramaic equivalent: be.rakh (בְּרַךְ "to bless" H1289)
HVqsmsa — Verb · Qal · participle (passive) masculine singularHVqsmsa
bles'-ed (barukh): Where God is referred to, this word has the sense of "praise," as in 1Sa 25:32, "Blessed be Yahweh, the God of Israel." But where man is in mind it is used in the sense of "happy" or "favored," and most frequently so in the Psalms and the Gospels, as for example, "Blessed is the man that walketh not in the counsel of the wicked" (Ps 1:1); "Blessed art thou among women" (Lu 1:42); "Blessed are the poor in spirit" (Mt 5:3).
See BEATITUDES.
יְהֹוָה (ye.ho.vah) is the proper name of the God of Israel, often rendered as Jehovah or the Lord. It signifies the self-existent or eternal nature of God. The name is closely associated with the revelation to Moses in Exodus 3:12-15 and is used in conjunction with other terms to denote sacred places. Some scholars suggest it derives from a root meaning 'to bring into being.'
יהוה c. 6823 i.e. יַהְוֶה n.pr.dei Yahweh, the proper name of the God of Israel—(1. MT יְהֹוָה 6518 (Qr אֲדֹנָי), or יֱהֹוִה 305 (Qr אֱלֹהִים) 2. Many recent scholars explain יַהְוֶה as Hiph. of הוה (= היה) the one bringing into being, life-giver)
יהוה is not used by E in Gn, but is given Ex 3:12-15 as the name of the God who revealed Himself to Moses at Horeb
יהוה is used with אלהים and suffixes, especially in D
the phrase † אֲנִי יהוה is noteworthy
יהוה is also used with several predicates, to form sacred names of holy places of Yahweh
base
H3068 יהוה i.e. יַהְוֶה n. pr. dei Yahweh, the proper name of the God of Israel
3068 Yhovah yeh-ho-vaw'
from 1961; (the) self-Existent or Eternal; Jehovah, Jewish
national name of God:--Jehovah, the Lord. Compare 3050, 3069.
see HEBREW for 01961
see HEBREW for 03050
see HEBREW for 03069
יְהֹוָה (ye.ho.vah) — LORD.
Jehovah = "the existing One"
1) the proper name of the one true God
1a) unpronounced except with the vowel pointings of a.do.na (אֲדֹנָי "Lord" H0136)
יְהֹוָה (ye.ho.vah) — The Lord.
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
יְהֹוָה (ye.ho.vah) — (Jerusalem of) the Lord.
Combined with ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
N-proper — Noun properHNpt
עוֹלָם (owlam) refers to concepts of long duration, antiquity, and futurity, encompassing meanings like eternity and perpetual existence. It is derived from a root meaning 'concealed' or 'the vanishing point.' The term is used to describe both ancient times and an indefinite future, indicating continuity and everlastingness.
עוֹלָם 439 n.m. long duration, antiquity, futurity
base
H5769 עוֹלָם long duration, antiquity, futurity
5769 `owlam o-lawm'
or lolam {o-lawm'}; from 5956; properly, concealed, i.e. the
vanishing point; generally, time out of mind (past or future),
i.e. (practically) eternity; frequentatively, adverbial
(especially with prepositional prefix) always:--alway(-s),
ancient (time), any more, continuance, eternal, (for,
(n-))ever(-lasting, -more, of old), lasting, long (time), (of)
old (time), perpetual, at any time, (beginning of the) world
(+ without end). Compare 5331, 5703.
see HEBREW for 05956
see HEBREW for 05331
see HEBREW for 05703
עוֹלָם (o.lam) — forever: enduring.
: enduring/eternal
1) long duration, antiquity, futurity, for ever, ever, everlasting, evermore, perpetual, old, ancient, world
1a) ancient time, long time (of past)
1b) (of future)
1b1) for ever, always
1b2) continuous existence, perpetual
1b3) everlasting, indefinite or unending future, eternity
עוֹלָם (o.lam) — Everlasting.
This name means long duration, everlasting, perpetual
Another name of ye.ho.vah (יהוה "LORD" H3068G)
עוֹלָם (o.lam) — forever: any time.
: any_time
1) long duration, antiquity, futurity, for ever, ever, everlasting, evermore, perpetual, old, ancient, world
1a) ancient time, long time (of past)
1b) (of future)
1b1) for ever, always
1b2) continuous existence, perpetual
1b3) everlasting, indefinite or unending future, eternity
עוֹלָם (o.lam) — forever: antiquity.
: old/ancient
HR/Ncmsa — Preposition · noun common masculine singular absoluteHR/Ncmsa
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
HTj — 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…
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
HC/Tj — Conjunction · particleHC/Tj
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…