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One half of the world does not know how the other half lives; One hand washes the other; One kind word can warm three winter months; One man's meat is another man's poison; One man's terrorist is another man's freedom fighter; One man's trash is another man's treasure; One might as well be hanged for a sheep as a lamb; One might as well throw ...
" 5 Thomas said to him, 'Lord, we do not know where you are going. How can we know the way?' 6 Jesus said to him, I am the way, and the truth, and the life. No one comes to the Father except through me. 7 If you know me, you will know my Father also. From now on you do know him and have seen him.'"(New Revised Standard Version)
But the Apostle uses the word ‘say,’ to express the will and understanding of him that says it. He only properly says a thing, who by the sound of his voice expresses his will and purpose. But the Lord uses the word in its ordinary sense, for he seems to say who neither wishes nor understands what he says. [8]
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.
Augustine: "If we say, that the text, No oned hath seen God at any time, (1 Timothy 6:16) applies only to men; so that, as the Apostle more plainly interprets it, Whom no man hath seen nor can see, no one is to be understood here to mean, no one of men: the question may be solved in a way not to contradict what our Lord says, Their Angels do ...
The centurion answered and said, Lord, I am not worthy that thou shouldest come under my roof: but speak the word only, and my servant shall be healed. The New International Version translates the passage as: The centurion replied, "Lord, I do not deserve to have you come under my roof. But just say the word, and my servant will be healed.
Hearing the words are committed, do not admit suspicion of any thing human, for He uses this word that you may not think there be two gods unbegotten. For at the time that He was begotten He was Lord of all." [3] Jerome: "For if we conceive of this thing according to our weakness, when he who receives begins to have, he who gives begins to be ...
This word is unknown outside this verse, appearing in no other literature contemporaneous with the text. It may be linked to the Greek term for "babbling", or be derived from the Hebrew batel, meaning "vain". It is often assumed to be a related to the word polugein, [clarification needed] and thus a reference to a large quantity of words. [1]