구약성경:
에집트 탈출 후 이스라엘 백성들에게 모세를 통해 각종 규정이 선포될 때, 앞에서 어떠한 사항을 열거한
후,
"너희들은(이스라엘 백성들은) 아멘하라는 말씀이 나옵니다. 구약에서 볼 때, 이스라엘 백성들이
[아멘]한
것은 단지, 입으로 그러한 발음(표현)을 한 것만이 아닌 선포되는 말씀(규정, 법규)에 따르겠다고
서약한
것입니다. 아멘의 뜻은 "하느님 뜻대로 살겠습니다"란 영적인 서약을 한 셈입니다. 또한 [아멘]이란
뜻에는
(하느님께 영광을 돌립니다)란 뜻이 결과적으로 내포되어 있는 것입니다 . 고린도후서 1:18-20) 내가 하느님의
진실성을 걸고 맹세하거니와 여러분에게 한 내 약속은 이랬다 저랬다 하지 않습니다.하느님의 모든
약속이
그리스도를 통해서 그대로 이루어졌기 때문입니다. 그래서 우리는 그리스도를 통해서 하느님을
찬양하며
"아멘'하고 응답합니다.
As God is faithful, our word to you is
not "yes" and "no." For the Son of God, Jesus Christ, who was proclaimed to you by us, Silvanus and
Timothy and me, was not "yes" and "no," but "yes" has been in
him.
구원받고 거듭난 후 우리는 예배에서나 형제자매들과 의 교통(communion) 중에 「아멘」이라고한다.
「아멘」은 각종 의미를 함축하고 있다. 「실제」, 「그렇다」 「확고하다」, 「견고하다」, 「신뢰할
만하다」, 「그렇게 될지어다」등의 의미가 있다.
신실함: 그러므로 너희는 알아야한다. 너희 하느님이야말로 참
하느님이시다. 신실하신 하느님이시다.(신명기 7:9). Understand, then, that the LORD, your
God, is God indeed, the faithful God
who keeps his merciful covenant down to the thousandth generation toward those who love him and keep
his commandments, 윗 구절의
「신실하신 하느님은」은 히브리어 원어로 「아멘의 하느님」, 이란 뜻이다. 신실함이란
약속을 꼭 이룬다는 뜻이다. 하느님이 신실하시다는 것은 그분의 하신 말씀, 약속에 신실하심을
말한다. 하느님은 아멘의 하느님이시기 때문에 반드시 그분의 모든 약속을 이루신다. 아멘의 첫 번째
뜻은 신실함을 의미한다.
하느님께 영광을 돌림 하느님의 모든
약속이 그리스도를 통해서 그대로 이루어졌기 때문입니다. 그래서 우리는 그리스도를
통해서 하느님을 찬양하며 "아멘'하고 응답합니다.
(고린토 후서 1:20) 하느님 앞에서 온전하게 「예」가 되신 그리스도께 아멘하고 응답함으로 우리들 모두로
말미암아 하느님께 영광이 있게 된다. 또한 아멘함으로 하느님의 모든 실제가 우리 속에서 적용되고
실제적으로 표현될 때 하느님께 영광이 된다. 지금 하느님은 우리의 『아멘!』 소리를 듣기 원하신다.
우리의 입을 열어 「아멘!」함으로 하느님께 영광을 돌리자. 이 모든
계시를 보증해 주시는분이
"그렇다 내가 곧 가겠다" 하고 말씀하셨습니다. 아멘 오소서 주 예수님.
주 예수의 은총이 모든
사람에게 내리기를 빕니다.(요한묵시록 22:20-21)The
one who gives this testimony says, "Yes, I am coming soon." Amen! Come, Lord Jesus!
The grace
of the Lord Jesus be
with all.
순종 고린도후서 1장 19절에서 신실하신 하느님과 언제나 「예」하는 아들을 볼 수 있다.
하느님은 신실하시고(아멘의 하느님) 아들은 아버지에 대한 「예」로 응답하신다. 「예」는 순종과 긍정의 대답이다. 이것은 생명의 문제를 우리에게
알려준다. 신실하신 하느님의 생명이 아들에게 충만할 때 아들은 아버지가 무슨 말씀을 하시든지, 어디로 인도하든지 언제나 순종하고 가실 수
있었다. 예수 그리스도는 이 땅에 계실 때 한번도 하느님께 대해 「아니오」하신 적이 없다. 십자가의 죽음까지도 하느님께 대한 완전한 순종의
아멘이었다. 마태복음 26장 39절에서 주님은 잡하시기 전 겟세마니 동산에서 하느님께 기도를 했다. 그때 주님은 다음과 같이 기도하셨다. 『내
아버지시여 만일 할만하시거든 이 잔을 제게서 거두어 주옵소서 그러나 저의 원대로 마옵시고 아버지의 뜻대로 하옵소서』. 결국 주님은
「아멘」함으로 십자가 위로 올라 가셨다. 이 순종의 예수 그리스도님이 십자가와 부활과 승천의 과정을 거쳐서 이제 우리 안에 들어오셨다. 우리
안에 들어 온 결과 첫 번째 우리는 「예」할 수 있게 되었다. 인류의 최초의 사람인 아담이 불순종으로 타락한 이후 오늘날 인류 안에는 불순종으로
타락된 사람과 거스림이 충만하다. 어느 나라를 막론하고 각국의 어린이들은 「예(Yes)」보다 「아니오(No)」를 더 먼저 배우고 즐겨 사용한다.
타락한 사람의 생명은 불순종과 거스림인 「아니오」의 생명이기 때문이다. 그러나 하나님의 생명이 우리 안에 들어올 때 「아니오(No)」하던 우리의
생명이 「예(Yes)」로 바뀌게 된다. 거듭난다는 것은 바로 순종의 생명이 우리 안에 들어옴을
말한다.
찬성(동의)
아버지의 신실하심과 아들의 순종이 모두 아멘일 뿐 아니라 성령의 역사하심 또한 아멘이다.
고린도전서 12장 3절은 『그래서 여러분에게 일러 알려둡니다마는 하느님의 성령을 받아 말하는 사람은 아무도 "예수님은 저주받아라" 하고
욕할 수 없고 또 성령의 인도를 받지 않고서는 아무도 예수님을 주님이시다 하고 고백할 수
없습니다. 하고 말씀하신다. Therefore, I tell you that
nobody speaking by the spirit of God says, "Jesus be accursed." And
no one can say, "Jesus is Lord," except by the holy
Spirit.
우리는 성령의 역사로 인해 안으로 부터 예수님께 아멘 할 수 있다. 언제든지 성령이 역사할 때 「아멘」할 수 있지만 육신이 역사할 때는
「아니오」만 할 수 있습니다. 시작에 하느님의 약속이 있고, 아들은 이 약속을 성취하시며, 이제 성령이 사람 속에서 이 약속을 간구한다. 그럴
때 하느님은 『그렇게 될찌어다(Let it be)』라고 말씀하신다. 「그렇게 될찌어다」가 바로 「아멘」이다. 그러므로 우리는 간구할 때 하느님의
말씀과 약속 안에서 성령의 인도에 따라 성령님께 동의해야 한다. 그럴때 하느님은 찬성과 동의의 뜻으로 「그렇게 될찌어다」라고
말씀하신다.
그리스도님의 또 하나의 이름
요한 계시록 3장
14절에서는 "아멘이시며, 진실하시고 참되신 증인이시며, 하느님의 창조의 시작이신 분이 말씀하신다." 여기서 주님은 교회에게 그분 자신을
아멘이라고 언급하신다. 「아멘」이 곧 그리스도 하느님의 또 하나의
이름이다. 그리스도께서 이 땅에 계실 때 그분의 입에서는 아멘이 끊이지 않았고 결국 「아멘」이 그리스도의 별명(또
하나의 이름)이 되버린 것이다. 그러므로 우리가 『오, 주 예수여!』라고 이름을 부르는 것과 「아멘!」하는 것은 똑같은 것이다. 우리가
「아멘」할 때 아버지께 영광을 돌리게 되고 아멘이 풍성할 때 사탄은 부끄러움을 당할 것이다. 우리가 말씀 안에서 하느님께 간구할 때 하느님의
모든 약속을 얻게 된다. 하느님은 말씀 안에서 약속의 모든 것을 주신다. 그러므로 말씀을 읽을 때나 교우들간의 교통을 할 때에 「아멘」함으로
은총을 얻을 수 있다. 하느님께서는 그리스도 안에서 아멘하심으로 모든 풍성함을 우리에게 주신다. 마찬가지로 우리도 그리스도 안에서 아멘함으로
모든 것을 받는다. 하느님과 사람은 다 그리스도 안에서 아멘함으로 주고 받을 수 있다. 말씀 안에 약속하신 모든 축복, 교우들 간의 모든
교통들은 다 아멘할 때 우리의 것이 된다.
Amen
The word Amen is one of a small number of Hebrew
words which have been imported unchanged into the liturgy of the Church,
propter sanctiorem as St. Augustine expresses it, in virtue of an
exceptionally sacred example. "So frequent was this Hebrew word in the mouth of
Our Saviour", observes the
Catechism of the Council of Trent,
"that it pleased the Holy Ghost to have it perpetuated in the Church of God". In point of fact
St. Matthew attributes it to Our
Lord twenty-eight times, and St. John in its
doubled form twenty-six times. As regards the etymology, Amen is a derivative
from the Hebrew verb aman "to strengthen" or "Confirm". I. In the Holy
Scripture it appears almost invariably as an adverb, and its primary use is to
indicate that the speaker adopts for his own what has already been said by
another. Thus in Jer., xxviii, 6, the prophet represents himself as answering to
Hananias's prophecy of happier days; "Amen, the Lord perform the words which
thou hast prophesied". And in the imprecations of Deut., xxvii, 14 sqq. we read,
for example: "Cursed be he that honoureth not his father and mother, and all the
people shall say Amen". From this, some liturgical use of the word appears to
have developed long before the coming of Jesus Christ. Thus we may compare I
Paralipomenon, xvi, 36, "Blessed be the Lord God of Israel from eternity; and let the
people say Amen and a hymn to God", with Ps., cv, 48, "Blessed be the Lord, the
God of Israel from everlasting: and let
all the people say: so be it" (cf. also Nehemiah 8:6), these last words in
the Septuagint being represented by genoito, genoito, and in the Vulgate,
which follows the Septuagint by fiat, fiat; but the Massoretic text gives
"Amen, Alleluia". Talmudic tradition tells us that Amen was not said in the
Temple, but only in the synagogues (cf. Edersheim, The Temple, p. 127), but by
this we probably ought to understand not that the saying Amen was forbidden in
the Temple, but only that the response of the congregation, being delayed until
the end for fear of interrupting the exceptional solemnity of the rite, demanded
a more extensive and impressive formula than a simple Amen. The familiarity of
the usage of saying Amen at the end of all prayers, even before the Christian era, is evidenced by
Tobias, ix, 12.
II. A second use of Amen most common in the New
Testament, but not quite unknown in the Old, has no reference to the words of
any other person, but is simply a form of affirmation or confirmation of the
speaker's own thought, sometimes introducing it, sometimes following it. Its
employment as an introductory formula seems to be peculiar to the speeches of
Our Saviour recorded in the
Gospels, and it is noteworthy that, while in the Synoptists one Amen is used, in
St. John the word is invariably doubled. (Cf. the double Amen of conclusion in
Num., v, 22, etc.) In the Catholic (I. e. the Reinas) translation of the
Gospels, the Hebrexv word is for the most part retained, but in the Protestant "Authorized Version" it
is rendered by "Verily". When Amen is thus used by Our
Lord to introduce a statement He seems especially
to make a demand upon the faith of His hearers in His word or in His power; e.g.
John, viii, 58, "Amen, Amen, I say unto you, before Abraham was made, I am". In
other parts of the New Testament, especially in the Epistles of St. Paul, Amen
usually concludes a prayer or a doxology, e.g. Rom.,
xi, 36, "To Him be glory for ever. Amen." We also find it sometimes attached to
blessings, e.g. Rom., xv, 33, "Now the God of peace be with you all.
Amen"; but this usage is much rarer, and in many apparent instances, e.g. all
those appealed to by Abbot Cabrol, the Amen is really a later interpolation.
III. Lastly the common practice of concluding any discourse or chapter of a
subject with a doxology ending in Amen seems to have led to a third distinctive
use of the word in which it appears as nothing more than a formula of conclusion
-- finis. In the best Greek codices the book of Tobias ends in this way
with Amen, and the Vulgate gives it at the end of St. Luke's Gospel. This seems
to be the best explanation of Apoc., iii, 14: "These things saith the Amen, the
faithful and true witness who is the beginning of the creation of God". The Amen who is also the
beginning would thus suggest much the same idea as "I am Alpha and Omega" of
Apoc., I, 5, or "The first and the last" of Apoc., ii, 8. The employment of Amen
in the synagogues as the people's answer to a prayer said aloud by a
representative must no doubt have been adopted in their own worship by the
Christians of the Apostolic age.
This at least is the only natural sense in which to interpret the use of the
word in I Cor., xiv, 16, "Else if thou shall bless with the spirit, how shall he
that holdeth the place of the unlearned say Amen to thy blessing?" (pos erei
to amen epi te se eucharistia) where to amen seems clearly to mean
"the customary Amen". In the beginning. however, its use seems to have been
limited to the congregation, who made answer to some public prayer, and it was not spoken by
him who offered the prayer (see yon der Goltz, Das
Gebet in der ltesten Christenheit, p. 160). It is perhaps one of the most
reliable indications of the early data of the "Didache" or "Teaching of the
Twelve Apostles", that, although several short liturgical formul are embodied in
this document, the word Amen occurs but once, and then in company with the word
maranatha, apparently as an ejaculation of the assembly. As regards these
liturgical formul in the "Didache", which include the Our Father, we may,
however, perhaps suppose that the Amen was not written because it was taken for
granted that after the doxology those present would answer Amen as a matter of
course. Again, in the apocryphal but early "Acta Johannis" (ed. Bonnet, c. xciv,
p. 197) we find a series of short prayers spoken by the Saint to
which the bystanders regularly answer Amen. But it cannot have been very long
before the Amen was in many cases added by the utterer of the prayer. We have a noteworthy
instance in the prayer of St.
Polycarp at his martyrdom, A.D. 155, on which
occasion we are expressly told in a contemporary document that the executioners
waited until Polycarp completed his prayer, and "pronounced the word
Amen", before they kindled the fire by which he perished. We may fairly infer
from this that before the middle of the second century it had become a familiar
praclice for one who prayed alone to add Amen by way of
conclusion. This usage seems to have developed even in public worship, and in
the second half of the fourth century, in the earliest form of the liturgy which
affords us any safe data, that of the Apostolic Constitutions, we find that in
only three instances is it clearly indicated that Amen is to be said by the
congregation (i.e. after the Trisagion, after the "Prayer of Intercession", and
at the reception of Communion); in the eight remaining instances in which Amen
occurs, it was said, so far as we can judge, by the bishop himself who offered
the prayer. From the lately-discovered
Prayer Book of Bishop Serapion, which can be ascribed with certainty to the
middle of the fourth century, we should infer that, with certain exceptions as
regards the anaphora of the liturgy, every prayer consistently ended in Amen.
In many cases no doubt the word was nothing more than a mere formula to mark the
conclusion, but the real meaning was never altogether lost sight of. Thus,
though St. Augustine and Pseudo-Ambrose may not be quite exact when they
interpret Amen as verum est (it is true), they are not very remote from
the general sense; and in the Middle Ages, on the other band, the
word is often rendered with perfect accuracy. Thus, in an early "Expositio
Missæ" published by Gerbert (Men. Lit. Alere, II, 276), we read: "Amen is a
ratification by the people of what has been spoken, and it may be interpreted in
our language as if they all said: May it so be done as the priest has prayed".
General as was the use of the Amen as a conclusion, there
were for a long time certain liturgical formulas to which it was not added. It
does not for the most part occur at the end of the early creeds, and a Decree of
the Congregation of Rites (n. 3014, 9 June, 1853) has decided that it should not
be spoken at the end of the form for the administration of baptism, where indeed
it would be meaningless. On the other hand, in the Churches of the East Amen is
still commonly said after the form of baptism, sometimes by the bystanders,
sometimes by the priest himself. In the prayers of exorcism it is the person exorcised who is expected to say
"Amen", and in the conferring of sacred orders, when the vestments, etc., are
given to the candidate by the bishop with some prayer of benediction, it is again
the candidate who responds, just as in the solemn blessing of the Mass the
people answer in the person of the server. Still we cannot say that any uniform
principle governs liturgical usage in this matter, for when at a High Mass the
celebrant blesses the deacon before the latter goes to
read the Gospel, it is the priest himself who says Amen. Similarly in the
Sacrament of Penance and in the Sacrament of Extreme Unction it is the priest
who adds Amen after the essential words of the sacramental form, although in the
Sacrament of Confirmation this is done by the assistants. Further, it may be
noticed that in past centuries certain local rites seem to have shown an
extraordinary predilection for the use of the word Amen. In the Mozarabic
ritual, for example, not only is it inserted after each clause of the long
episcopal benediction, but it was repeated after each petition of the Pater
Noster. A similar exaggeration may be found in various portions of the Coptic
Liturgy.
Two special instances of the use of Amen seem to call for
separate treatment. The first is the Amen formerly spoken by the people at the
close of the great Prayer of Consecration in the liturgy. The second is that
which was uttered by each of the faithful when he received the Body and Blood of
Christ.
(1) Amen after the Consecration
With regard to what we have ventured to call the "great
Prayer of Consecration" a few words of explanation are necessary. There can be
no doubt that by the Christians of the earlier ages of
the Church the precise moment of the conversion of the bread and wine upon the
altar into the Body and Blood of Christ was not so clearly apprehended as it is
now by us. They were satisfied to believe that the change was wrought in the
course of a long "prayer of thanksgiving" (eucharistia), a prayer made up
of several elements -- preface, recitation of the words of institution, memento
for living and dead, invocation of the Holy Ghost, etc. -- which prayer they
nevertheless conceived of as one "action" or consecration, to which, after a
doxology, they responded by a solemn Amen. For a more detailed account of this
aspect of the liturgy the reader must be referred to the article EPICLESIS. It
must be sufficient to say here that the essential unity of the great Prayer of
Consecration is very clearly brought before us in the account of St.
Justin Martyr (A.D. 151) who, describing the
Christian liturgy, says: "As soon
as the common prayers are ended and they (the Christians) have saluted one
another with a kiss, bread and wine and water are brought to the president, who
receiving them gives praise to the Father of all things by the Son and Holy
Spirit and makes a long thanksgiving (eucharistian epi poly) for the
blessings which He has vouchsafed to bestow upon them, and when he has ended the
prayers and thanksgiving, all the people that are present forthwith answer with
acclamation 'Amen' ". (Justin, I Apol., lxv, P.G., VI, 428). The existing
liturgies both of the East and the West clearly bear witness to this primitive
arrangement. In the Roman Liturgy the great consecrating prayer, or "action", of
the Mass ends with the solemn doxology and Amen which immediately precede the
Pater Noster. The other Amens which are found between the Preface and the Pater
Noster can easily be shown to be relatively late additions. The Eastern
liturgies also contain Amens similarly interpolated, and in particular the Amens
which in several Oriental rites ape spoken immediately after the words of
Institution, are not primitive. It may be noted that at the end of the
seventeenth century the question of Amens in the Canon of the Mass acquired an
adventitious importance on account of the controversy between Dom Claude de Vert
and Père Lebrun regarding the secrecy of the Canon. It is now commonly admitted
that in the primitive liturgies the words of the Canon were spoken aloud so as
to be heard by the people. For some reason, the explanation of which is not
obvious, the Amen immediately before the Pater Noster is omitted in the solemn
Mass celebrated by the Pope on Easter day.
(2) Amen after Communion
The Amen which in many liturgies is spoken by the
faithful at the moment of receiving Holy Communion may also be traced back to
primitive usage. The Pontificale Romanum still prescribes that at the ordination
of clerics and on other similar occasions the newly-ordained in receiving
Communion should kiss the bishop's hand and answer Amen when the bishop says to
them: "May the Body of Our
Lord Jesus Christ keep thy soul unto everlasting
life" (Corpus Domini, etc.). It is curious that in the lately-discovered
Latin life of St. Melania the Younger, of the early fifth century, we are told
how the Saint in receiving Communion before death answered Amen and kissed the
hand of the bishop who had brought it (see Cardinal Rampella, Santa Melania
Giuniore, 1905, p. 257). But the practice of answering Amen is older than this.
It appears in the Canons of Hippolytus (No. 146) and in the Egyptian Church
Order (p. 101). Further, Eusebius (Hist. Eccl., VI, xliii)
tells a story of the heretic Novatian (c. 250), how, at the time of Communion,
instead of Amen he made the people say "I will not go back to Pope Cornelius".
Also we have evidently an echo of the same practice in the Acts of St. Perpetua,
A.D. 202 (Armitage Robinson, St. Perpetua, pp. 68, 80), and probably in
Tertullian's phrase about the
Christian profaning in the
amphitheatre the lips with which he had spoken Amen to greet the All-Holy (De
Spect., xxv). But nearly all the Fathers supply illustrations of the practice,
notably St. Cyril of Jerusalem (Catech., v, 18, P.G., XXIII, 1125). Finally, we
may note that the word Amen occurs not infrequently in early Christian inscriptions, and
that it was often introduced into anathemas and gnostic spells. Moreover, as the
Greek letters which form Amen according to their numerical values total 99
(alpha=1, mu=40, epsilon=8, nu=50), this number
often appears in inscriptions, especially of Egyptian origin, and a sort of
magical efficacy seems to have been attributed to its symbol. It should also be
mentioned that the word Amen is still employed in the ritual both of Jews and
Mohammedans. Written by Herbert
Thurston. Transcribed by Carl Horst. The Catholic Encyclopedia,
Volume I. Published 1907. New York: Robert Appleton Company.
Nihil Obstat, March 1, 1907. Remy Lafort, S.T.D., Censor. Imprimatur. +John Cardinal Farley,
Archbishop of New York
The word Amen (Tiberian
Hebrew אָמֵן ’Āmēn "So be it; truly", Standard
Hebrew אמן Amen, Arabic آمين ’Āmīn, Ge'ez' አሜን ’Āmēn) is a declaration
of affirmation found in the Hebrew
Bible, the New
Testament, and in the Qur'an. It has always been in use
within Judaism and Islam. It has been generally
adopted in Christian worship as a concluding
formula for prayers and hymns. In Islam, it is the standard ending to
Dua (Supplication). Common English
translations of the word amen include: "Verily", "Truly", "So be it", and
"Let it be". Colloquially, it can also mean "I agree," or "Well said."
Three distinct Biblical usages may be noted:
- Initial Amen, referring back to words of another
speaker, e.g. 1 Kings 1: 36; Revelation 22:20.
- Detached Amen, the complementary sentence being
suppressed, e.g. Neh. v. 13; Revelation v. 14 (cf. 1 Corinthians xiv. 16).
- Final Amen, with no change of speaker, as in the
subscription to the first three divisions of the Psalter and in the frequent
doxologies of the New Testament
Epistles.
The word 'amen' is the value 99 in Greek numerals and appears in the
Bible (Old and New testament) 99 times
Amen in
Judaism:In Judaism, it is taught that the word
Amen is an acronym for אל (’El) מלך (melek)
נאמן (ne’eman), meaning "God,King who is Trustworthy." It is related to the
Hebrew word emuna or "faith" with the same linguistic root, implying that
one is affirming with, and of, "the faith" of Judaism (and its belief in
Monotheism).In
traditional and modern Jewish liturgy, "Amen" is a word often
used by a congregation as a way to affirm and
subscribe to the words uttered previously by whoever leads the prayer.The word Amen is sometimes
preceded by v'Imru, often in Kaddish, which means "and let us
say", in which the congregation knows to respond together, Amen.Jews usually
pronounce the word as it is pronounced in Hebrew: "ah-MAIN."
Amen in
Christianity
The uses of amen ("verily") in the Gospels form a peculiar class; they
are initial, but often lack any backward reference. Jesus used the word to affirm his
own utterances, not those of another person, and this usage was adopted by the
church. The liturgical use of the word in apostolic times is attested by the
passage from 1 Corinthians cited above, and Justin
Martyr (c. 150) describes the congregation as responding "amen," to the
benediction after the celebration of the Eucharist. Its introduction into the
baptismal formula (in the Greek Orthodox Church it is pronounced after the name
of each person of the Trinity) is probably later. Among certain Gnostic sects Amen became
the name of an angel.
In the King James Bible, the word
amen is preserved in a number of contexts. Notable ones
include:
In some Christian churches, the amen corner or amen
section is any subset of the congregation likely to call out
"Amen!" in response to points in a preacher's sermon. Metaphorically, the term
can refer to any group of heartfelt traditionalists or supporters of an
authority figure.
In English, the word "amen" has two pronunciations,
ah-men or ay-men. The ah-men pronunciation is the one that
is used in performances of classical music, in churches with
more formalized rituals and liturgy and liberal Evangelical
Protestant denominations. The ay-men pronunciation, a product of the
Great
Vowel Shift dating to the 15th century, is associated with
Irish Protestantism and conservative Evangelical Protestant
denominations generally, and the pronunciation that is typically sung in
gospel
music. Increasingly anglophone Roman Catholics
are adopting the "ay-men" pronunciation.
Amen in
Islam
Muslims use the word "Āmeen" not
only after reciting the first surah (Al
Fatiha) of the Qur'an, but also when concluding a
prayer or duaa, with the same meaning as in Christianity. Catholic Encyclopedia: Amen
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Shalom Haverim . . .
traditional Hebrew Round |
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![](https://img1.daumcdn.net/relay/cafe/original/?fname=http%3A%2F%2Fwww.musickit.com%2Fgifs%2Fshalom.gif) Pronunciation: Shah-loam khah-vair-eem (hah will do if you can't make the "kh" sound); Luh-heet-rah-aut.
2nd time: Hello, my dear friends, hello, my dear friends Hello, Hello. Hello, my dear friends, hello, my dear friends Hello, Hello.
3rd time: Peace my dear friends, In peace, my dear friends May you go in peace. 'Til we meet again, 'til we meet again, Shalom, Shalom
4th time : REPEAT HEBREW VERSE
샬롬 하베림(히브리성가)
1.먼동틉니다. 잠을깨세요
동녘 하늘에
주님의 은총 가득찬 이 새벽에
안녕하세요. 안녕하세요
2. 눈을 뜨세요. 꿈을 깨세요
어둠의 옷 벗고
광명의 갑옷을 어서 입으세요
이 좋은 아침, 이 좋은 아침
3. 성인되라고 새벽인사를
우리 다같이
기쁘게 나누며, 감격에 잠긴채,
일어납시다. 일어납시다
4. 그대 나던날 생각나세요
물과 성령으로
천사들 옆에서 새 꽃 한송이
피어 나던날 피어 나던 날
5. 저 하늘에서 별 둘 따다가
드리고 싶어요.
하나는 기쁨의 하나는 사랑의
선물이 되게. 선물이 되게.
"샬롬 하베림 (Salom haberim)" 이스라엘 성가
Salom haberim, Salom haberim, Salom, Salom, Lehitraot, lehitraot,
Salom, Salom...
'샬롬'은 '평화' '하베림'은 "피 보다 진한
친구"라는 뜻어고,
'레힛라옽'은 'See you again'입니다
너희에게 평화가 있기를, 너희에게 평화가 있기를; 평화, 평화 다시 만나자, 다시 만나자, 평화, 평화
샬롬 하베림 (너희에게 평화가 있기를)
스승이신 예수님이 돌아가시자
제자들은 유다인이 무서워서 모두 한 집으로 모인 다음
문까지 모두 닫아걸고 있었습니다. 그 때에 부활하신 예수님께서
두려워하는 제자들에게 나타나시어 건네신 첫마디가
샬롬이었습니다. 너희에게 평화가 있기를
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