where is the word maranatha in the bible
Maranatha Maranatha (Aramaic: either מרנא תא: maranâ thâ' or מרן אתא: maran 'athâ' , Greek: Μαραναθα) is a two-word Aramaic formula occurring only once in the New Testament (see Aramaic of Jesus). It appears in Didache 10:6[1], which is part of the Apostolic Fathers' collection. It is transliterated into Greek letters rather than translated and, given the nature of early manuscripts, the lexical difficulty lies in determining just which two Aramaic words constitute the single Greek expression, found at the end of Paul's First Epistle to the Corinthians (1 Cor 16:22).
The Pale The word pale derives ultimately from the Latin word
Gospel The consensus among modern scholars is that the gospels belong to the ancient genre of bios, or biography.[44] Ancient biographies were concerned with providing examples for readers to emulate while preserving and promoting the subject's reputation and memory, and so they included both propaganda and kerygma (preaching) in their works.[45] Mark, for example, is not biography in the modern sense but an apocalyptic history depicting Jesus caught up in events at the end of time.[46] As Luke's attempt to link the birth of Jesus to the census of Quirinius demonstrates, there is no guarantee that the gospels are historically accurate.[5] The gospel authors altered the traditions at their disposal (their sources) to serve their own ends â€” thus Matthew and Luke have frequently edited Mark, and the contradictions and discrepancies between John and the synoptics make it impossible to accept both as reliable[4] A second problem is that the gospels as we have them are not the originals, but have been edited and recopied over time, and evidently differ from them in thousands of ways.[47] In that long chain of transmission the texts have been corrupted, leading Origen to complain in the 3rd century that "the differences among manuscripts have become great, ... [because copyists] either neglect to check over what they have transcribed, or, in the process of checking, they make additions or deletions as they please."[48] Despite all this, scholars are confident that the gospels do provide a good idea of the public career of Jesus, and that critical study can attempt to distinguish the ideas of Jesus from those of later authors and editors.[6]
King James Version By the mid-18th century the wide variation in the various modernized printed texts of the Authorized Version, combined with the notorious accumulation of misprints, had reached the proportion of a scandal, and the Universities of Oxford and Cambridge both sought to produce an updated standard text. First of the two was the Cambridge edition of 1760, the culmination of 20-years work by Francis Sawyer Parris,[97] who died in May of that year. This 1760 edition was reprinted without change in 1762 [98] and in John Baskerville's fine folio edition of 1763.[99] This was effectively superseded by the 1769 Oxford edition, edited by Benjamin Blayney,[100] though with comparatively few changes from Parris's edition; but which became the Oxford standard text, and is reproduced almost unchanged in most current printings.[101] Parris and Blayney sought consistently to remove those elements of the 1611 and subsequent editions that they believed were due to the vagaries of printers, while incorporating most of the revised readings of the Cambridge editions of 1629 and 1638, and each also introducing a few improved readings of their own. They undertook the mammoth task of standardizing the wide variation in punctuation and spelling of the original, making many thousands of minor changes to the text. In addition, Blayney and Parris thoroughly revised and greatly extended the italicization of "supplied" words not found in the original languages by cross-checking against the presumed source texts. Blayney seems to have worked from the 1550 Stephanus edition of the Textus Receptus, rather than the later editions of Beza that the translators of the 1611 New Testament had favoured; accordingly the current Oxford standard text alters around a dozen italicizations where Beza and Stephanus differ.[102] Like the 1611 edition, the 1769 Oxford edition included the Apocrypha, although Blayney tended to remove cross-references to the Books of the Apocrypha from the margins of their Old and New Testaments wherever these had been provided by the original translators. Altogether, the standardization of spelling and punctuation caused Blayney's 1769 text to differ from the 1611 text in around 24,000 places.[103] Since that date, a few further changes have been introduced to the Oxford standard text. The Oxford University Press paperback edition of the "Authorized King James Version" provides Oxford's standard text, and also includes the prefatory section "The Translators to the Reader".[104]