Parasha Nasso

A little boy walked up to his pastor and asked sheepishly, “Why do we say ‘amen’ instead of ‘awoman’ after prayers?” The preacher scratched his head as he thought. He finally responded, “I guess for the same reason that we sing ‘hymns’ and not ‘hers.’

Realistically, the reason why people say ‘amen’ after prayer is much deeper than this preacher’s smart retort. The concept of the ending affirmation of ‘amen’ has its origin in this week’s Torah reading. Titled Nasso, our weekly parasha comes from Bamidbar (Numbers) 4:21-7:89. During this sidrah the Torah teaches about the Nazarite vows, the priestly blessing, the ordeal of adultery and jealousy, and final preparation for use of the tabernacle. It is here that the first mention of the word “amen” is found in the King James Version and other Bibles.

Bible teachers place much importance on the first time a word or phrase appears in the original text. This is called the “rule of first occurrence.” The idea is that the initial mentioning of an expression explains its future meaning and gives understanding into the phrase’s significance. A sort of precedence is set when ‘amen’ is first used in Bamidbar 5:22. (Beware: Continued reading of this teaching might tip over one of your sacred cows!)

Bamidbar 5 is the chapter about the “sotah” or “suspected wife.” This chapter teaches that if a woman is suspected of adultery and cannot be legally proved, then she is to be taken before the priests. The Cohanim are to perform an odd ceremony of events that will prove her loyalty or prove her adultery. During this ritual the Cohen mixes set apart water, ink, the meal offering given by the husband, and dust from the sanctuary floor. This mixture is then drunk by the sotah. If she is guilty she will be cursed, if she is innocent a curse will not be upon her. She agrees to this rite by drinking the mixture. The Torah says that at this drinking point “the woman shall say, ‘amen, amen!’”

Notice that when the woman says “amen” she is not concluding a prayer. No - she did not say “in Jesus’ name amen.” Instead of finishing a prayer, the woman is accepting a type of oath/covenant/curse. Notice also that she really did NOT say “amen.” Yes, your Bible says she said “amen” but…the term “amen” is a transliteration of the Hebrew letters aleph-mem-nun, pronounced “omein” or “ah-main” She said “omein, omein” and not “amen, amen.”

What does it mean?

Omein or Amein communicates confirmation, hope, endorsement, and approval. It also is a saying that means “let it be so.” Strong’s Exhaustive Dictionary defines Amein as “sure; abstract faithfulness; adverbially truly:-amen, so be it, truth, firm or faithful, to trust or believe, to be.”

When a person says “Amein” they are literally saying “I agree that what was spoken is truth and let it be.” When a person says “amen,” they are saying something totally different. (more on this to follow!)

Omein is used throughout the Tanakh as “to show the acceptance of the validity of a curse or an oath as in Numbers 5:22; Deuteronomy 27:15-26; Jeremiah 11:5. It is used to indicate acceptance of a good message in Jeremiah 28:6,” says the Holman Bible Dictionary. Evidently those near the mishkan would respond ‘Amein’ to the songs chanted by the Levites as found in Tehillim 41:14; 72:19; 89:53; 106:48; and 1 Chronicles 16:36. These people were saying, “we agree and testify to what the priests are chanting! It is truth and let it be!” Indeed, Rabbi Sha’ul wrote "For all the promises of Elohim in Him are yea, and in Him Amein, unto the glory of Elohim by us,” 2 Corinthians 1:20.

The Talmud states that saying omein after a blessing is equivalent to reciting the B’racha itself. Yet, a person should not say Amein to every blessing that is spoken nor to every prayer that is uttered. “A person should not usually respond with “Amein” to a blessing he himself has recited, the only exception now being the third blessing of the Grace after Meals. This prohibition may be a reaction to the Christian custom to conclude every prayer with ‘Amen.’ The early church borrowed the use of ‘Amen’ together with most of the liturgy, and it is found in the New Testament 119 times,” says the Encyclopedia Judaica.

Christianity teaches it is proper to end every prayer with ‘amen.” While Judaism teaches it is proper to say ‘Amein’ only after certain blessings. “Whenever one hears another recite a blessing, he should answer ‘Amein’ at its conclusion. The ‘Amein’ constitutes an endorsement and affirmation that the blessing is true, that I believe it, or that “it should come to pass” where the blessing is in the form of a prayer petition. A person does not say ‘omein’ after a blessing he recites himself,” says Rabbi Donin in his book To Be a Jew.

Bible believers are permitted to say omein. Making this statement of faith is validated throughout the Scriptures, including this week’s Torah reading. But, devotees are never told in the Scriptures to say “amen.” There is a difference between ‘amen’ and the Hebrew ‘omein’ just like there is a difference between ‘Amein’ and ‘oh my!’

Christians and Muslims use the word ‘amen.’ And regardless of language, various religions around the world end their prayer by saying Amen. The term ‘amen’ comes from ancient Egypt. There is no linguistic translation for the Egyptian word ‘Amen,’ because it is a name and not a word. The origin of “Amen” is Egyptian, for Amen is the name the pagan sun god Aman-ra, also known simply as Ra or Aman. According to a web site on Egyptology, the name Amen means the, “hidden one of Egypt who lives on.” Perhaps this pagan deity lives on through his name being repeated by millions of people every day.

The Hebrews learned about the god ‘amen’ during their sojourn in Egypt, which lasted for four generations. Yes, the Yisraelites were no doubt familiar with this pagan deity. It is to this subject that the Torah gives a prohibition for saying the name amen and other false idol names. “Be careful to do everything I have said to you. Do not invoke the names of other gods; do not let them be heard on your lips,” Shemot 23:13. This is very simple. Say “ah-mein.” When you hear something that ministers to your nefesh (soul) shout “omein!” But don’t say ‘amen.’ “Don’t do as the pagans do,” says the book of Yermi’yahu (Jeremiah).

Finally, notice that when you use the correct Hebrew word “Amein” you are actually referring to Yahweh Yahshua Himself. The Talmud teaches that the etymology of ‘Amein” can be explained as being made up of the initial letters of El Melekh Ne'eman, meaning “Elohim, faithful King.” So, any reference to ‘Amein’ is actually a reference to Elohim.

Yahshua also taught His talmidim and used this word to validate His own Torah interpretations. In the gospels, Amein is also found over 100 times, always spoken by Yahshua. Yahshua however only used this term to preface his own teachings with the expression, “Amein I say to you,” a phrase apparently intended to emphasize the truth and the importance of the words he was preparing to speak. He would also say, “omein, omein” which is many times translated “verily, verily.”

Yahweh is called the Elohim of Amein or Elohim of Truth in the scroll of Yesha’yahu. This passage from Isaiah is an appropriate selection to meditate upon when considering this important subject because of the light it shares. You see, saying “amen” verses omein” is no laughing matter. You are either talking about the real Elohim, the Elohim Amein or you are talking about a false Elohim.

Please consider this. Study this subject some more. Pray about this issue. And perhaps end your prayer a little differently – with ‘omein.’ “Whoever invokes a blessing in the land will do so by Elohim Amein, the Elohim of truth; he who takes an oath in the land will swear by the Elohim Amein, the Elohim of truth. For the past troubles will be forgotten and hidden from my eyes. “Behold, I will create new heavens and a new earth. The former things will not be remembered, nor will they come to mind. But be glad and rejoice forever in what I will create, for I will create Jerusalem to be a delight and its people a joy,” Yesha’yahu 95.

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