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In the King James Bible, the word amen is seen in a number of contexts. Notable ones include: The catechism of curses of the Law found in Deuteronomy 27. [3] A double amen ("amen and amen") occurs in Psalm 89 (Psalm 41:13; 72:19; 89:52), to confirm the words and invoke the fulfillment of them. [27]
Saint Remigius: Amen is a Hebrew word, and may be rendered in Latin, 'vere,' 'fidenter,' or 'fiat;' that is, 'truly,' 'faithfully,' or 'so be it.' The Lord uses it either because of the hardness of heart of those who were slow to believe, or to attract more particularly the attention of those that did believe.
The grace of the Lord Jesus Christ, and the love of God, and the communion of the Holy Spirit be with you all. Amen. [3] This verse is number 13 in the Vulgate, Douay-Rheims Version and Jerusalem Bible. It contains a statement of the Holy Trinity of distinct persons in the Godhead. [4]
20: Teaching them to observe all things whatsoever I have commanded you: and, lo, I am with you always, even unto the end of the world. Amen. The modern World English Bible translates the passage as: 20: teaching them to observe all things that I commanded you. Behold, I am with you always, even to the end of the age." Amen. [b]
It is not amen and it is not the same thing as the word amen used in the bible. If you followed it to the root, you would see that the Hebrew version has nothing to do with the use of the word in the bible. I have already represented this many times now. The word amen is of unknown origin, but the Egyptian origin is much older than the Hebrew ...
Unlike Stephanus, Beza includes the words "tou theou" after "agapen" in 1 John 3:16. This reading is also found in the Complutensian Polyglot. Beza omits the word "hoti" in Matthew 9:33, which is found in the text of Stephanus. Stephanus includes the word "amen" at the end of Mark 16:20, which is also omitted by Beza and Erasmus.
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This is an outline of commentaries and commentators.Discussed are the salient points of Jewish, patristic, medieval, and modern commentaries on the Bible. The article includes discussion of the Targums, Mishna, and Talmuds, which are not regarded as Bible commentaries in the modern sense of the word, but which provide the foundation for later commentary.