Amon

In Bible versions:

Amon: NET AVS NIV NRSV NASB TEV

a son of Manasseh; the father of Josiah and an ancestor of Jesus
governor of the Town of Samaria under King Ahab
son and successor of King Manasseh
a man who, with his sons, were servants of Solomon

---

faithful; true

---

NET Glossary: (1) king of Judah and son of Manesseh (2 Kgs 21:18-26); (2) governor of the city of Samaria (1 Kgs 22:26); (3) an Egyptian god (mentioned in Jer 46:25) usually shown with a human body and the head of a ram, worshiped in the city of Thebes, the capital of Upper Egypt

Arts:

Arts Topics: Amon, King of Judah, in Various Compositions; Other Portraits of Amon, King of Judah

Greek

Strongs #300: Amwn Amon

Amon = "builder"

1) a king of Judah, son of Manasseh, and father of Josiah

300 Amon am-one'

of Hebrew origin (526); Amon, an Israelite:-Amon.
see HEBREW for 0526

Hebrew

Strongs #0526: Nwma 'Amown

Amon = "skilled workman" or "master workman"

1) a king of Judah, son of Manasseh
2) a governor of Samaria
3) a descendant of a servant of Solomon

526 'Amown aw-mone'

the same as 525; Amon, the name of three Israelites:-Amon.
see HEBREW for 0525

Amon [EBD]

builder. (1.) The governor of Samaria in the time of Ahab. The prophet Micaiah was committed to his custody (1 Kings 22:26; 2 Chr. 18:25).

(2.) The son of Manasseh, and fourteenth king of Judah. He restored idolatry, and set up the images which his father had cast down. Zephaniah (1:4; 3:4, 11) refers to the moral depravity prevailing in this king's reign.

He was assassinated (2 Kings 21:18-26: 2 Chr. 33:20-25) by his own servants, who conspired against him.

(3.) An Egyptian god, usually depicted with a human body and the head of a ram, referred to in Jer. 46:25, where the word "multitudes" in the Authorized Version is more appropriately rendered "Amon" in the Revised Version. In Nah. 3:8 the expression "populous No" of the Authorized version is rendered in the Revised Version "No-amon." Amon is identified with Ra, the sun-god of Heliopolis.

(4.) Neh. 7:59.

Amen [NAVE]

AMEN
A word used to reenforce a statement, Num. 5:22; Deut. 27:12-26; Neh. 5:13; 2 Cor. 1:20; Rev. 1:18; 22:20.
Used in prayer, 1 Kin. 1:36; 1 Chr. 16:36; Neh. 8:6; Psa. 41:13; 72:19; 89:52; 106:48; Jer. 28:6; Matt. 6:13; 1 Cor. 14:16; Rev. 5:14; 19:4.
A title of Christ, Rev. 3:14.

Amon [NAVE]

AMON
1. Governor of the city of Samaria, 1 Kin. 22:26; 2 Chr. 18:25.
2. King of Judah, 2 Kin. 21:18-26; 2 Chr. 33:21-25; Zeph. 1:1; Matt. 1:10.
3. Ancestor of one of the families of the Nethinim, Neh. 7:59.
Called Ami, Ezra 2:57.

AMEN [SMITH]

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 13:14) etc.

AMON, OR AMEN [SMITH]

(the mysterious), an Egyptian divinity, whose name occurs in that of No-amon. (Nahum 3:8) Amen was one of the eight gods of the first order and chief of the triad of Thebes. He was worshipped at that city as Amen-Ra, or "Amen the Sun."

AMON [SMITH]

(builder).

1. One of Ahab?s governors. (1 Kings 22:26; 2 Chronicles 18:25)
2. King of Judah, son and successor of Manasseh, reigned two years, from B.C. 642 to 640. Amon devoted himself wholly to the service of false gods, but was killed in a conspiracy, and was succeeded by his son Josiah.

AMEN [ISBE]

AMEN - 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; Dt 27:15 ff; Neh 5:13, etc.). It also occurs at the close of a psalm or book of psalms, or of a prayer.

That "Amen" was appended to the doxology in the early church is evident both from Paul and Rev, and here again it took the form of a response by the hearers. The ritual of the installation of the Lamb (Rev 5:6-14) concludes with the Amen of the four beasts, and the four and twenty elders. It is also spoken after "Yea: I come quickly" (Rev 22:20). And that Revelation reflects the practice of the church on earth, and not merely of an ideal, ascended community in heaven, may be concluded from 1 Cor 14:16, whence we gather that the lay brethren were expected to say "Amen" to the address. (See Weizsacker's The Apostolic Age of the Christian Church, English translation, II, 289.)

James Millar

AMON [ISBE]

AMON - a'-mon ('amon): A name identical with that of the Egyptian local deity of Thebes (No); compare Jer 46:25. The foreign name given to a Hebrew prince is remarkable, as is also the fact that it is one of the two or three royal names of Judah not compounded with the name of Yahweh. See MANASSEH. It seems to reflect the sentiment which his fanatical father sought to make prevail that Yahweh had no longer any more claim to identification with the realm than had other deities.

(1) A king of Judah, son and successor of Manasseh; reigned two years and was assassinated in his own palace by the officials of his household. The story of his reign is told briefly in 2 Ki 21:19-26, and still more briefly, though in identical terms, so far as they go, in 2 Ch 33:21-25. His short reign was merely incidental in the history of Judah; just long enough to reveal the traits and tendencies which directly or indirectly led to his death. It was merely a weaker continuation of the regime of his idolatrous father, though without the fanaticism which gave the father positive character, and without the touch of piety which, if the Chronicler's account is correct, tempered the father's later years.

If the assassination was the initial act of a revolution the latter was immediately suppressed by "the people of the land," who put to death the conspirators and placed Amon's eight-year-old son Josiah on the throne. In the view of the present writer the motive of the affair was probably connected with the perpetuity of the Davidic dynasty, which, having survived so long according to prophetic prediction (compare 2 Sam 7:16; Ps 89:36,37), was an essential guarantee of Yahweh's favor. Manasseh's foreign sympathies, however, had loosened the hold of Yahweh on the officials of his court; so that, instead of being the loyal center of devotion to Israel's religious and national idea, the royal household was but a hotbed of worldly ambitions, and all the more for Manasseh's prosperous reign, so long immune from any stroke of Divine judgment. It is natural that, seeing the insignificance of Amon's administration, some ambitious clique, imitating the policy that had frequently succeeded in the Northern Kingdom, should strike for the throne. They had reckoned, however, without estimating the inbred Davidic loyalty of the body of the people. It was a blow at one of their most cherished tenets, committing the nation both politically and religiously to utter uncertainty. That this impulsive act of the people was in the line of the purer religious movement which was ripening in Israel does not prove that the spiritually-minded "remnant" was minded to violence and conspiracy, it merely shows what a stern and sterling fiber of loyalty still existed, seasoned and confirmed by trial below the corrupting cults and fashions of the ruling classes. In the tragedy of Amon's reign, in short, we get a glimpse of the basis of sound principle that lay at the common heart of Israel.

(2) A governor of Samaria (1 Ki 22:26); the one to whom the prophet Micaiah was committed as a prisoner by King Ahab, after the prophet had disputed the predictions of the court prophets and foretold the king's death in battle.

(3) The head of the "children of Solomon's servants" (Neh 7:59) who returned from captivity; reckoned along with the Nethinim, or temple slaves. Called also Ami (Ezr 2:57).

John Franklin Genung