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Maranatha (Aramaic: מרנאתא) is an Aramaic phrase which occurs once in the New Testament (1 Corinthians 16:22). It also appears in Didache 10:14. [1] It is transliterated into Greek letters rather than translated and, given the nature of early manuscripts, the lexical difficulty rests in determining just which two Aramaic words constitute the single Greek expression.
The NRSV of 1 Corinthians 16:22 translates the expression as: "Our Lord, come!" but notes that it could also be translated as: "Our Lord has come”; the NIV translates: "Come, O Lord"; the Message version paraphrases it as: "Make room for the Master!" [2] This expression is also alluded to in Revelation 22:20: "He which testifieth these things saith, Surely I come quickly. Amen. Even so, come, Lord Jesus."
In the Catechism of the Catholic Church , "Maranatha" was translated as "Come, Lord!". [3]
In the Latin Church, the word "Maranatha" has been used as a solemn formula of excommunication (alongside "anathema"). [4]
The NAB notes:
As understood here ("O Lord, come!"), it is a prayer for the early return of Christ. If the Aramaic words are divided differently (Maran atha, "Our Lord has come"), it becomes a credal declaration. The former interpretation is supported by what appears to be a Greek equivalent of this acclamation in Book of Revelation 22:20 "Amen. Come, Lord Jesus!"
Based on the teachings of John Cassian, John Main recommended the recitation of Maranatha as "the ideal Christian mantra", meaning "Come Lord", repeated silently interiorly as four equally stressed syllables Ma-ra-na-tha: "Not only is this one of the most ancient Christian prayers, in the language Jesus spoke, but it also has a harmonic quality that helps to bring the mind to silence. Other words or short phrases could be used but he saw it as important that during the meditation one doesn't think about the meaning or use the imagination." [5] Other Christian authors and communities cultivate similar practices centred on this recitation, such as Pablo d'Ors, who also recommends it as one of the linkages (along with the breathing and the hands) for the practice of contemplative prayer. [6]
The First Epistle to the Corinthians is one of the Pauline epistles, part of the New Testament of the Christian Bible. The epistle is attributed to Paul the Apostle and a co-author, Sosthenes, and is addressed to the Christian church in Corinth. Despite the name, it is not believed to be the first such letter. Scholars believe that Sosthenes was the amanuensis who wrote down the text of the letter at Paul's direction. It addresses various issues that had arisen in the Christian community at Corinth and is composed in a form of Koine Greek.
The Lord's Prayer, often known by its incipit Our Father, is a central Christian prayer which Jesus taught as the way to pray. Two versions of this prayer are recorded in the gospels: a longer form within the Sermon on the Mount in the Gospel of Matthew, and a shorter form in the Gospel of Luke when "one of his disciples said to him, 'Lord, teach us to pray, as John taught his disciples'". Regarding the presence of the two versions, some have suggested that both were original, the Matthean version spoken by Jesus early in his ministry in Galilee, and the Lucan version one year later, "very likely in Judea".
Amen is an Abrahamic declaration of affirmation which is first found in the Hebrew Bible, and subsequently found in the New Testament. It is used in Jewish, Christian, and Muslim practices as a concluding word, or as a response to a prayer. Common English translations of the word amen include "verily", "truly", "it is true", and "let it be so". It is also used colloquially, to express strong agreement.
The word anathema has two main meanings. One is to describe something or someone that is hated or avoided. The other is to refer to a formal excommunication by a Holy Catholic Church. These meanings come from the New Testament, where an anathema was a person or thing cursed or condemned by God. In the Old Testament, an anathema was something or someone dedicated to God as a sacrifice, or cursed and separated from God because of sin. These represent two types of setting apart, one for devotion, the other for destruction.
"Son of man", "son of Adam", or "asa man", are phrases used in the Hebrew Bible, various apocalyptic works of the intertestamental period, and in the Greek New Testament. In the indefinite form used in the Hebrew Bible it is a form of address, or it contrasts human beings against God and the angels, or contrasts foreign nations, which are often represented as animals in apocalyptic writings, with Israel which is represented as human, or it signifies an eschatological human figure.
Jah or Yah is a short form of יהוה (YHWH), the four letters that form the tetragrammaton, the personal name of God: Yahweh, which the ancient Israelites used. The conventional Christian English pronunciation of Jah is, even though the letter J here transliterates the palatal approximant. The spelling Yah is designed to make the pronunciation explicit in an English-language context, especially for Christians who may not use Hebrew regularly during prayer and study.
The Didache, also known as The Lord's Teaching Through the Twelve Apostles to the Nations, is a brief anonymous early Christian treatise written in Koine Greek, dated by modern scholars to the first or second century AD.
Hallelujah is an interjection from the Hebrew language, used as an expression of gratitude to God. The term is used 24 times in the Hebrew Bible, twice in deuterocanonical books, and four times in the Christian Book of Revelation.
The sayings of Jesus on the cross are seven expressions biblically attributed to Jesus during his crucifixion. Traditionally, the brief sayings have been called "words".
Two names and a variety of titles are used to refer to Jesus in the New Testament. In Christianity, the two names Jesus and Emmanuel that refer to Jesus in the New Testament have salvific attributes. After the crucifixion of Jesus the early Church did not simply repeat his messages, but focused on him, proclaimed him, and tried to understand and explain his message. One element of the process of understanding and proclaiming Jesus was the attribution of titles to him. Some of the titles that were gradually used in the early Church and then appeared in the New Testament were adopted from the Jewish context of the age, while others were selected to refer to, and underscore the message, mission and teachings of Jesus. In time, some of these titles gathered significant Christological significance.
Epiousion (ἐπιούσιον) is a Koine Greek adjective used in the Lord's Prayer verse "Τὸν ἄρτον ἡμῶν τὸν ἐπιούσιον δὸς ἡμῖν σήμερον". Because the word is used nowhere else, its meaning is unclear. It is traditionally translated as "daily", but most modern scholars reject that interpretation. The word is also referred to by epiousios, its presumed lemma form.
There exists a consensus among scholars that the language of Jesus and his disciples was Aramaic. Aramaic was the common language of Judea in the first century AD. The villages of Nazareth and Capernaum in Galilee, where Jesus spent most of his time, were Aramaic-speaking communities. Jesus likely spoke a Galilean variant of the language, distinguishable from that of Jerusalem. Based on the symbolic renaming or nicknaming of some of his apostles it is also likely that Jesus and at least one of his apostles knew enough Koine Greek to converse with those not native to Judea. It is reasonable to assume that Jesus was well versed in Hebrew for religious purposes.
"The Day of the LORD” is a biblical term and theme used in both the Hebrew Bible and the New Testament, as in "The sun shall be turned into darkness, and the moon into blood, before the great and the terrible day of the LORD come".
Matthew 6:13 is the thirteenth verse of the sixth chapter of the Gospel of Matthew in the New Testament, and forms part of the Sermon on the Mount. This verse is the fifth and final one of the Lord's Prayer, one of the best known parts of the entire New Testament.
Matthew 5:18 is the eighteenth verse of the fifth chapter of the Gospel of Matthew in the New Testament and is part of the Sermon on the Mount. In the previous verse, Jesus has stated that he came not to destroy the law, but fulfill it. In this verse, this claim is reinforced.
The phrase "unto the ages of ages" expresses either the idea of eternity, or an indeterminate number of aeons. The phrase is a translation of the original Koine Greek phrase εἰς τοὺς αἰῶνας τῶν αἰώνων, which occurs in the original Greek texts of the Christian New Testament. In the Latin Vulgate, the same phrase is translated as in saecula saeculorum.
Kyrios or kurios is a Greek word that is usually translated as "lord" or "master". It is used in the Septuagint translation of the Hebrew scriptures about 7000 times, in particular translating the name YHWH, and it appears in the Koine Greek New Testament about 740 times, usually referring to Jesus.
2 Corinthians 1 is the first chapter of the Second Epistle to the Corinthians in the New Testament of the Christian Bible. It is authored by Paul the Apostle and Timothy in Macedonia in 55–56 CE.
Galatians 1 is the first chapter of the Epistle to the Galatians in the New Testament of the Christian Bible. It is authored by Paul the Apostle for the churches in Galatia, written between 49 and 58 AD. This chapter contains Paul's significant exposition concerning the significance of God's revelation of Jesus Christ.
Ephesians 1 is the first chapter of the Epistle to the Ephesians in the New Testament of the Christian Bible. Traditionally, it is believed to have been written by Apostle Paul while he was in prison in Rome, but more recently, it has been suggested that it was written between AD 80 and 100 by another writer using Paul's name and style. This chapter contains the greeting, followed by a section about "The Blessing of God" and Paul's prayer.