Tosefta su Neemia 9:76

Even though [the Tanach] goes back and calls Avraham [(Genesis 17:5)], Avram [again], [(Nehemiah 9:7) and (I Chronicles 1:27)] it is in his praise and not in his shame. To Yehoshua [(Numbers 13:16)], Hoshea [again], [(Deuteronomy 32:44)] it is in his praise and not in his shame. He is [the same] Avram before [God] spoke to him, he is [the same] Avram after [God] spoke to him. He is [the same] Hoshea before he became great , he is [the same] Hoshea after he became great. Moshe, Moshe [(Exodus 2:3)]; Avraham, Avraham [Genesis 22:11)]; Yakov, Yakov [(Genesis 46:2)]; Shmuel, Shmuel [(I Samuel 3:10)]; [all of these double expressions] are expressions of love and encouragement. They are [the same people] before [God] spoke to them and they are [the same people] after [God] spoke to them. They are [the same people] before they became great, they are [the same people] after they became great.

[The people] do not answer Amen in the Bet Hamikdash (Temple) [after Berachot, but rather say instead Baruch Shem Kevod Malchuto Leolam Vaed (Blessed be His glorious Name forever and ever)]. And from where [do we know] that they do not answer Amen in the Bet Hamikdash? As it is said, “Get up, bless Hashem, your God, from the world until the world.” (Nehemiah 9:5) And it says, “And let them bless Your glorious name.” (ibid.) And from where [do we know that] for every single blessing and for every single praise [and not just at the conclusion of all blessings of Shemoneh Esreh, they say instead of Amen, Baruch Shem Kevod Malchuto Leolam Vaed]? The verse teaches us, “… and exalted beyond every blessing and praise.” (ibid.) [Meaning] for every single blessing and for every single praise [they say Baruch Shem Kevod Malchuto Leolam Vaed].