amen-meaning and definition

 Amen has other uses. Jeremiah mocks the words of a false prophet with an amen (28:6). Because God is trustworthy, Isaiah can call him "the God of amen, " in whose name his servants should invoke blessings and take oaths ( Isa 65:16 ; see also Rev 3:14 ). But Jesus' use of amen is the most striking innovation.

Jesus introduces his teaching by saying amen lego humin [ajmhvnlevgwuJmi'n], that is, "truly I say to you, " on nearly seventy occasions in the Gospels (thirty times in Matthew, thirteen in Mark, six in Luke, and twenty in John, where the amen is always doubled). Where the prophets often said, "Thus says the Lord, " Jesus often says, "Amen I say to you." Although some scholars see the formuLam merely as a method of giving emphasis to a statement, in actuality it constitutes a significant part of Jesus' implicit teaching about himself. We ought to consider Jesus' use of the term "amen" alongside his other implicit claims to deity, such as his claim of the right to forgive sins and to judge humankind, and his custom of performing miracles on his own authority. No mere human has the right to forgive sins, yet Jesus forgave sins. God is the judge of humankind, yet Jesus judges. God's agets ascribe the will and the glory to God when they perform miracles, yet Jesus performed miracles on his own authority. Likewise, prophets never spoke on their own authority. They say, "Thus says the Lord." Or, like Paul, they say they received a revelation from heaven. But Jesus says, "Truly I say to you" dozens of times, asserting that his words are certainly true because he says them.

Jesus often uses the formuLa when he corrects errors or is engaged in disputes. When Jesus instructed Nicodemus, for example, he appealed not to Scripture but to his own authority, saying "Amen, amen, I say to you" (John 3:3, 5; see also Matt 6:2, 5, 16; 18:3; Luke 13:35; John 5:19, 24, 25; 6:26, 32, 47, 53). Amen lego humin also punctuates the teaching of truths unknown in the Old Testament, and seasons startling sayings for which Jesus offers no proof other than his own authority. Here the amen implies that Jesus' words, like the Father's, are true merely because he utters them (Matt 24:34; 26:13; Mark 3:28; Luke 12:37; John 10:1). So in Matthew 5 Jesus comments on the Old Testament or Jewish interpretations of it six times in the chapter, saying, "You have heard that it was said , but I tell you." He concludes the first section with the amen in 5:26, and by so doing asserts that his authority exceeds the Jewish interpreters', and even brings a revelation that surpasses that of the Old Testament law itself.

BIBLE WORD MEANINGS

 Abaddon [N] [E] [H] [S]

In the Book of Revelation ( 9:1-11 ), when John sees his vision of the fifth trumpet blowing, a vast horde of demonic horsemen is seen arising from the newly opened abyss. They are sent forth to torment the unfortunate inhabitants of earth, but not to kill them. They have a ruler over them, called a king (basileia [basileiva]), the angel of the abyss, whose name is given in both Hebrew and Greek. In Hebrew it is Abaddon and in Greek Apollyon, both words meaning Destroyer or Destruction.

The word only occurs once in the New Testament ( Rev 9:11 ) and five times in the Old Testament ( Job 26:6 ; 28:22 ; 31:12 ; Psalm 88:11 ; Prov 15:11 ). In Psalm 88:11 Destruction is parallel to the grave; in Job 26:6 and Proverbs 26:6 it is parallel to Sheol; in Job 28:22 it is parallel to Death. job 31:12 says sin is a fire that burns to destruction. So in the Old Testament Abaddon means the place of utter ruin, death, desolation, or destruction.

The angel of the abyss is called Destruction or Destroyer because his task is to oversee the devastation of the inhabitants of the earth, although it is curious that his minions are allowed only to torture and not to kill. His identity is a matter of dispute. Some make him Satan himself, while others take him to be only one of Satan's many evil subordinates.

Amen [N] [E] [S]

In current usage, the term "amen" has become little more than a ritualized conclusion to prayers. Yet the Hebrew and Greek words for amen appear hundreds of times in the Bible and have several uses. Amen is a transliteration of the Hebrew word amen [em'a]. The verb form occurs more than one hundred times in the Old Testament and means to take care, to be faithful, reliable or established, or to believe someone or something. The idea of something that is faithful, reliable, or believable seems to lie behind the use of amen as an exclamation on twenty-five solemn occasions in the Old Testament. Israel said "amen" to join in the praises of God ( 1 Chron 16:36 ; Neh 8:6 ; and at the end of each of the first four books of Psalms, 41:13 ; 72:19 ; 89:52 ; 106:48 ).

Amen is never used solely to confirm a blessing in the Old Testament, but Israel did accept the curse of God on sin by it (twelve times in Deut. 27, and in Neh 5:13 ), and once Jeremiah affirms God's statements of the blessings and the curses of the covenant with an amen ( Jer 11:5 ). It can also confirm a statement made by people ( Num 5:22 ; 1 Kings 1:36 ; Neh 5:13 ). These kinds of uses lie behind the popular, basically correct, dictum that amen means "So be it."

AARON AND THE BREAK IN LOYALTY

 At Sinai. God graciously granted both Moses and Aaron new revelation during Israel's encampment at Sinai.

First, they were granted an unparalleled privilege. Moses and Aaron were allowed to enter into God's holy presence on Sinai ( Exod 19:24 ; 24:9-10 ).

Second, Aaron and Moses were leader-participants in the covenant Yahweh made between himself and the people of Israel.

Third, Yahweh delivered specific instructions to Aaron and Moses at Sinai about how they were to lead Israel to become his holy nation and kingdom of priests.

The Break in Loyalty. Aaron was directly responsible for a grave offense against God when Moses was on Mount Sinai receiving the written law of Israel ( Exod 32:1-10 ). He gave in to the demands of the people, collecting the necessary materials and supervising the making of a golden calf. He then told the people, "These are your gods, O Israel, who brought you up out of Egypt." Aaron then set up an altar and proceeded to lead the people in worshiping the calf.

Aaron acted against what he knew God wanted. Perhaps he had not completely detached himself from the Apis-bull worship of Egypt or from some insidious feature of Baal worship present in Egypt. In spite of his sin, Aaron was restored to his position of high priest. This is a most remarkable incident demonstrating the grace and compassion of God.

High Priest of God Most High. Aaron was duly attired and dedicated as God's priest (Lev 8-9). He ministered before Yahweh, whose presence-cloud dwelt above the mercy seat over the ark of the covenant in the Most Holy Place of the tabernacle ( Exod 40:38 ).Aaron was chief as he ministered with other priests in presenting offerings and sacrifices to Yahweh for himself and for the people of Israel. He was an intercessor and mediator before Yahweh among his people. His priestly vestments, especially the ephod and breastplate adorned with precious stones inscribed with the names of the tribes, emphasized in a special way this ministry before God on behalf of the people.

AARON MOSES BROTHER

 Aaron [N] [E] [H] [S]

Aaron had the distinctive privilege of being Moses' close associate and also the one selected as the first high priest of God's people. He and the firstborn son of each generation of his lineage were dedicated in a special anointing ceremony to officiate before God and on behalf of God's people as high priests.

Aaron, the first priest of ancient Israel, was the older brother of Moses. His parents Amram and Jochebed were Kohathites of the tribe of Levi. Two aspects of Aaron's earlier years provided a matrix out of which he responded to God's call to help Moses when he returned to Egypt. First, Aaron was committed to the God of the "fathers" — Abraham, Isaac, and Jacob ( Exod 3:1-6 ). Second, he understood that God had made a covenant with Abraham that included him and the people of Israel.

Pre-Sinai. Aaron agreed to help his brother Moses in the cause of seeking the release of his people from bondage. He and Moses were Yahweh's human instruments, carrying out Yahweh's mighty, unprecedented salvation-acts.

First, he accepted God's call to be Moses' mouthpiece before Pharaoh ( Exod 4:10-17 ; 5:1-13 ; 6:10-13 ; 6:28-7:7 ), a risky assignment. Both he and Moses were to be Yahweh's messengers in a hostile, polytheistic setting.

Second, as Moses' prophet ( Exod 7:1 ) he was an important proclaimer of God's word to Pharaoh and the other Egyptians. He fulfilled his priestly role by serving as mediator and intercessor on behalf of the people of Israel.

Third, like Moses he was moved by the Spirit of God and was used to effect miracles a number of times on the way to Sinai.

ASSYRIAS POWER DECLINED

 Assur-bani-pal, the son of Esarhaddon, became king, and in Ezra 4:10 is referred to as Asnapper. From an early period Assyria had entered on a conquering career, and having absorbed Babylon, the kingdoms of Hamath, Damascus, and Samaria, it conquered Phoenicia, and made Judea feudatory, and subjected Philistia and Idumea. At length, however, its power declined. In B.C. 727 the Babylonians threw off the rule of the Assyrians, under the leadership of the powerful Chaldean prince Merodach-baladan ( 2 Kings 20:12 ), who, after twelve years, was subdued by Sargon, who now reunited the kingdom, and ruled over a vast empire. But on his death the smouldering flames of rebellion again burst forth, and the Babylonians and Medes successfully asserted their independence (B.C. 625), and Assyria fell according to the prophecies of ( Isaiah 10:5-19 ), ( Nahum 3:19 ), and ( Zephaniah 3:13 ), and the many separate kingdoms of which it was composed ceased to recognize the "great king" ( 2 Kings 18:19 ; Isaiah 36:4 ). Ezekiel (31) attests (about B.C. 586) how completely Assyria was overthrown. It ceases to be a nation. (See NINEVEH; BABYLON .)

ASSYRIA

 About a hundred years after this (B.C. 745) the crown was seized by a military adventurer called Pul, who assumed the name of Tiglath-pileser III. He directed his armies into Syria, which had by this time regained its independence, and took (B.C. 740) Arpad, near Aleppo, after a siege of three years, and reduced Hamath. Azariah (Uzziah) was an ally of the king of Hamath, and thus was compelled by Tiglath-pileser to do him homage and pay a yearly tribute.

In B.C. 738, in the reign of Menahem, king of Israel, Pul invaded Israel, and imposed on it a heavy tribute ( 2 Kings 15:19 ). Ahaz, the king of Judah, when engaged in a war against Israel and Syria, appealed for help to this Assyrian king by means of a present of gold and silver ( 2 Kings 16:8 ); who accordingly "marched against Damascus, defeated and put Rezin to death, and besieged the city itself." Leaving a portion of his army to continue the siege, "he advanced through the province east of Jordan, spreading fire and sword," and became master of Philistia, and took Samaria and Damascus. He died B.C. 727, and was succeeded by Shalmanezer IV., who ruled till B.C. 722. He also invaded Syria ( 2 Kings 17:5 ), but was deposed in favour of Sargon (q.v.) the Tartan, or commander-in-chief of the army, who took Samaria (q.v.) after a siege of three years, and so put an end to the kingdom of Israel, carrying the people away into captivity, B.C. 722 ( 2 Kings 17:1-6 2 Kings 17:24 ; 2 Kings 18:7 2 Kings 18:9 ). He also overran the land of Judah, and took the city of Jerusalem ( Isaiah 10:6 Isaiah 10:12 Isaiah 10:22 Isaiah 10:24 Isaiah 10:34 ). Mention is next made of Sennacherib (B.C. 705), the son and successor of Sargon ( 2 Kings 18:13 ; 19:37 ; Isaiah 7:17 Isaiah 7:18 ); and then of Esar-haddon, his son and successor, who took Manasseh, king of Judah, captive, and kept him for some time a prisoner at Babylon, which he alone of all the Assyrian kings made the seat of his government ( 2 Kings 19:37 ; Isaiah 37:38 ).