Maranatha (3134) (Maranatha) is transliterated into English from two Aramaic words which are rendered either as "Marana and tha," which is translated as a prayer "Our Lord, come" (מָרַנָא תָא) or alternatively as "Maran and atha" (מָרַן אֲתָא) which is translated as a declarative statement "Our Lord comes" or "Our Lord has come."
Gromacki writes that
“Mar” means “Lord”; “an” is “our”; and “atha” is the verb “to come.”
Jamieson writes that Maranatha was
A motto or watchword to urge them (Ed: The Church) to preparedness for the Lord’s coming; as in Php 4:5, “The Lord is at hand.”
Louw-Nida offers a balanced statement that
The expression "Marana tha" in 1Cor 16.22 is an Aramaic formula evidently associated with early Christian liturgy. It must have been widely used, since it occurs in 1 Cor 16.22 without explanation. (Greek-English Lexicon of the New Testament- Based on Semantic Domains- 1:138-139 - J. P. Louw, Eugene Albert Nida)
As to which is the correct translation of the Aramaic, there is not a clear consensus and the arguments favoring one or the other are much too detailed for this discussion. Kuhn writing on the linguistic intricacies concludes that...
Linguistic research thus offers three equally possible meanings of Maranatha: 1. The prayer “Lord, come” as a petition for the parousia; 2. the confession “our Lord has come” (into the world in lowliness); 3. the statement “our Lord is now present” (i.e., in worship, and especially the Lord’s Supper)....
(Kuhn adds that) The untranslated Aramaic term (Maranatha) is meaningful only if it is a fixed formula well-known in the churches. Such a formula might well have arisen in a congregation which spoke only Aramaic, and attained there such special significance and so fixed a form that it remained in the original Aramaic when adopted in Greek speaking congregations. This means that the origin of Maranatha can be sought only in the first Palestinian community, that it had an important place already in the worship of this community, and that as a fixed term, like the Hebrew "Amen" or "Hosanna," it was then adopted untranslated into the worship of the Greek speaking Christian world. (For detailed discussion see Kittel's Theological Dictionary of the New Testament. Volume 4, page 466-467 but even in his lengthy article on "Maranatha" Kuhn writes "The term is undoubtedly Aramaic but it is hard to explain it linguistically.")
Unger writes that Maranatha...
is thought to have been used as a watchword, common to all believers in the first age. Coupled here with an anathema, or curse, it is the Christian’s reminder as he waits the advent of the judge to execute the anathema. (The New Unger's Bible Dictionary- Merrill F. F. Unger, Merrill F. Unger, R.K. Harrison, Howard F. Vos, R. K. Harrison, Cyril J. Barber)
Nelson's New Illustrated Bible Dictionary writes that Maranatha is...
an Aramaic expression written by the apostle Paul as he concluded his first letter to the Corinthians (1Cor 16:22KJV). The meaning seems to be, “Our Lord is coming soon, and he will judge all those who do not love Him.” The fact that Paul used an Aramaic expression in addressing the Gentile Christians of Corinth indicates that “maranatha” had become a familiar expression of Christian hope—a watchword of the imminent Second Coming of the Lord. (Nelson's New Illustrated Bible Dictionary- Youngblood, R. F., Bruce, F. F., Harrison, R. K., & Thomas Nelson Publishers)
James A Kelhoffer writes that Maranatha is...
A transliterated Aramaic expression (1Cor. 16:22; Didache 10:6), probably meaning “Our Lord, come!” (Aram. māranā ta) but possibly “our Lord has come” (māran ata), depending on how one construes the original Aramaic’s spelling and dialect. The contexts of both passages and its Greek translation ("Erchou kurie Iesou" = "Come, Lord Jesus") at Rev 22:20-note suggest the former. Paul ends his correspondence with a curse and this prayer followed by a blessing (1Cor 16:22–24). Didache 10:6, which discusses the Eucharist (“If anyone is holy, let him come. If he is not, let him repent. Maranatha. Amen.”), points to a liturgical use of the term. The author of Revelation records the promise of Jesus’ return and prays, “Amen. Come, Lord Jesus!” (Rev. 22:20-note). (Eerdmans Dictionary of the Bible- David Noel Freedman, Allen C. Myers, Astrid B. Beck)
Vine has a lengthy note explaining that...
The first part (Maran), ending in ‘n,’ signifies “Lord”; as to the second part, the Fathers regarded it as a past tense, “has come.” Modern expositors take it as equivalent to a present, “cometh,” or future, “will come.” Certain Aramaic scholars regard the last part as consisting of tha, and regard the phrase as an ejaculation, “Our Lord, come,” or “O Lord, come.” The character of the context, however, indicates that the apostle is making a statement rather than expressing a desire or uttering a prayer.
As to the reason why it was used, most probably it was a current sudden utterance among early Christians, as embodying the consummation of their desires.
“At first the title Marana or Maran, used in speaking to and of Christ was no more than the respectful designation of the Teacher on the part of the disciples.” After His resurrection they used the title of or to Him as applied to God, “but it must here be remembered that the Aramaic-speaking Jews did not, save exceptionally, designate God as ‘Lord’; so that in the ‘Hebraist’ section of the Jewish Christians the expression ‘our Lord’ (Marana) was used in reference to Christ only” (Dalman, The Words of Jesus). (Vine's Complete Expository Dictionary of Old and New Testament Words). (Free online Version).
Simon Kistemaker commenting on Maranatha writes that...
The use of an Aramaic word in the Greek community of Corinth is intriguing but not unusual. The writers of the New Testament were not a verse to Aramaic terms. The Christians adopted a Jewish vocabulary that included the words Abba (15" class="scriptRef">Rom. 8:15: 6" class="scriptRef">Gal. 4:6), Amen (1Cor 14:16; 16:24; 2Cor. 1:20), Halleluiah (Rev. 19:1, 3, 4, 6), Hosanna (Matt. 21:9, 15; Mark 11:9–10; John 12:13), and Maranatha....Paul adds the word Maranatha to a curse formula. This means that he implores the Lord to come as Judge to mete out punishment. He prays that the Lord will come quickly and remove those people who do not love him. (New Testament Commentary- Exposition of the First Epistle to the Corinthians - Simon Kistemaker)
KJV Study Bible writes that Maranatha...
expresses one of two possible ideas. It may be taken in the sense of “our Lord is come,” signifying the Incarnation. Or it may mean “our Lord cometh,” signifying the Second Coming. The latter seems to be in view here. It is much like John’s concluding remarks in Revelation: “Even so, come, Lord Jesus” (Rev. 22:20-note). (King James Study Bible)
Henry Alford writes that Paul used Maranatha...
as a weighty watchword tending to recall to them the nearness of His coming, and the duty of being found ready for it
Maranatha is mentioned in the Didache as a prayer spoken at the close of a time of communion (Lord's Supper)...
Let grace come and let this world pass away. Hosanna to the God of David. If anyone is holy, let him come. If anyone is not, let them repent. O Lord, Come (Maranatha). Amen.
Kuhn comments: It is obvious that Maranatha is here (Didache 10:6) to be construed as a confirmation or basis of the warning to repent. This would fit in well with the interpretation: “Our Lord is present.” As a threat it is then a reference to the presence of the risen Lord at the Lord’s Supper. This presence will not tolerate the unholy (cf. the same thought in 1Cor 11:27–30). It is easy enough to see in the term a similar threat in 1Cor 16:22, for the context is much the same: “He who does not love the Lord, let him be cursed, Maranatha .” Thus, if we take it to mean “the Lord is present,” Paul is saying: “You know that in the congregation we confess the presence of the risen Lord with the cry Maranatha , and His presence, expressed in this cry, excludes from membership those who do not love Him.”
If we adopt the other linguistic interpretation and see in Maranatha the prayer “Lord, come,” we cannot link it so directly with the context of 1Cor 16:22 or Didache 10:6. Nevertheless, this view finds strong support in Rev 22:20-note, where the promise of Jesus: “I come quickly,” evokes the response of the community: “Amen, yes, come, Lord Jesus.” Here again the basis is probably ancient liturgical usage in the worship of the primitive community. The "erchou kurie Iesou" seems to be a translation of Maranatha , “Lord, come.” In Didache, 10:6 this “Lord, come” would then be a cry at the Lord’s Supper, and by quoting it in 1Cor 16:22 Paul would be impressing on the Corinthian congregation once again in short and pregnant form the decisive content of the Christian expectation of faith. Either way it seems that Maranatha is connected with celebration of the Lord’s Supper. This is the original setting of the cry of the community. For on the one side an essential element in the Lord’s Supper is the certainty of the personal presence of the Lord of the community. On the other, yearning expectation of the parousia is linked with the Lord’s Supper.
The third possibility, namely, “our Lord has come,” stands in no meaningful relation either to the context of 1 C. 16:22 and Did., 10, 6 or to original Iiturgical usage, and it is thus to be discarded.
Maranatha, then, is either the confession of the exalted Christ present in the community, especially at the Lord’s Supper (“our Lord is present”), or it is the cry of the waiting and longing community for His coming again in glory—a cry which is made to the Lord of the community with particular force and fervor at the Lord’s Supper (“Lord, come”). (Ibid)
Comment: Paul explains we are to frequently partake of the Lord's Supper because "26 as often as you eat this bread and drink the cup, you proclaim the Lord's death until He comes." (1Cor 11:26) Notice how the "Lord's death" looks backward to His first coming and His Crucifixion and the phrase "until He comes" looks forward to His Second Coming. This is interesting when one considers the two meanings of Maranatha as "Our Lord has Come" (past) and "O Lord, Come!" (future).
R. Nicole adds: Most scholars....prefer the meaning “Our Lord, come!” in view of the parallel expression, “Come, Lord Jesus” (Rev 22:20-note). This rendering too is fitting to the Lord’s Supper, at which time Jesus’ death is proclaimed “until He comes” (1Cor. 11:26). (The Zondervan Encyclopedia of the Bible- Revised Full-Color Edition- Merrill C. Tenney, Moises Silva 2009)
W E Vine documents a second mention of Maranatha in the non-Biblical religious writing known as
the “Apostolic Constitutions” (vii. 26), where it is used as follows: “Gather us all together into Thy Kingdom which Thou hast prepared. Maranatha, Hosanna to the Son of David; blessed is He that cometh, etc.” (Vine's Complete Expository Dictionary of Old and New Testament Words).
Elwell Comments:
The fact that Maranatha occurs immediately after Paul’s imprecatory curse (1Cor 16:22) has led many to the view that the Aramaic expression is part of the curse itself. The KJV rendering (“let him be Anathema Maran-atha”) leaves the impression that the two words are a unit, whereas anathema is a Greek word meaning “curse” and probably ends the sentence. It is nevertheless quite possible, some modern scholars believe, to relate Maranatha very closely to the curse, since the prayer for Jesus to come in judgment reinforces the solemnity and reality of Paul’s imprecation. Interestingly, a church council in the seventh century anathematizes dissidents with the words “anathema Maranatha, let him be condemned at the Lord’s coming.” (Tyndale Bible Dictionary - Philip W. Comfort, Walter A. Elwell)
Robertson and Plummer write
Why St. Paul gives this warning (1Cor 16:22) in Aramaic rather than Greek writing to Corinth is unknown. The most probable conjecture is that in this language it had become a sort of motto or password among Christians, and familiar in that shape, like 'Alleluia' with ourselves".
Leon Morris comments that Maranatha
being Aramaic...cannot have originated among the Greeks, but must go back to the early days of the church in Palestine. Moreover it must have expressed a sentiment that the early church regarded as very important, else the foreign word would never have been taken over in this way by Greek-speaking Christians (we still use words like Hallelujah and Amen)....Probably the best way of taking it is to divide the expression as Marana tha and take the verb as imperative, ‘Our Lord, come’ (a prayer like that in Rev. 22:20-note; ‘Come, Lord Jesus’). It would then express the eager longing felt by the church in those early days for the speedy return of the Lord. (1 Corinthians (Tyndale New Testament Commentaries - Leon L. Morris)
Leon Morris also wrote that the term “Maranatha” consists of three Aramaic words: “Mar” (“Lord”), “ana” (“our”), and “the” (“come”); thus, the entire term meant “our Lord, come.” In light of this meaning, Charles J. Ellicott declared that “Maranatha” was “practically equivalent to” the expression “The Lord is at hand” in Philippians 4:5-note.
R B Hughes writes that...
The plea, “Maranatha” (1Cor 16:22), was taken from the Aramaic language and meant “O Lord come!” That cry placed the focus on the time when the dark mirror would disappear (1Cor 13:12) in face-to-face communion with the Lord, and the perishable body would be changed into immortality (1Cor 15:52). (First Corinthians- Everyman's Bible Commentary Robert B. Hughes)
Maranatha as a prayer parallels John's prayer at the end of the Revelation...
He who testifies to these things says, "Yes, I am coming quickly." Amen. Come, Lord Jesus. (Rev 22:20-note)
Tony Garland comments: Unlike the Adam and Eve who hid in shame, the redeemed long for God to come looking for them: "The first word we hear man address to the Lord in the Bible is the solemn word “I heard thy voice in the garden, and I was afraid” (Gen. 3:10). The last word addressed to the Lord by redeemed man is “even so, Come, Lord Jesus.” And between these two utterances in Genesis and Revelation is the story of redemption." (Quoting Gaebelein)
Some describe Maranatha as an exclamation of the approaching divine judgment when the Lord returns. 1Co16:22 (cf. Jude 1:14, 15).
Lo! He comes, with clouds descending,
Once for favored sinners slain;
Thousand thousand saints attending,
Swell the triumphs of His train;
Hallelujah!
God appears on earth to reign.
Henry Morris
Anathema Maranatha. This unique expression seems to mean "Accursed--the Lord is coming!" This is a final reminder from Paul that there are just two classes of people--those who love the Lord Jesus (because He first loved them) and those who do not. The latter are destined for destruction (2Th 1:7-9), and this message is especially urgent in view of the imminent coming of the Lord. (KJV New Defenders Study Bible)
Apologetic Study Bible comments that 1Cor 16:21-24...
At the letter’s end, Paul took the pen from his amanuensis (scribe), concluding the letter with these four sentences written in his own hand. Among these is the original Aramaic prayer Maran atha (“Come back, Lord”). This likely preserves the very words of the Jerusalem church’s invocation to the risen and ascended Jesus. This Aramaic prayer indicates a very early tradition known to Gentile Christians, which strongly supports an early belief of Jesus’ sharing God’s identity. (Apologetics Study Bible)
Wayne A Detzler
When Paul concluded his first Corinthian letter he mentioned another curse. Anyone who does not love the Lord is accursed (1Cor16:22). This curse is reinforced by the use of "Maranatha" Our Lord come"). The apparent meaning is that the return of the Lord will reveal the curse which rests on those who do not love Him.
Not only are all accursed who do not love the Lord, but those who preach a false gospel are under a special curse. Paul aimed part of his Galatian letter at counterfeiters of the Christian message. Anyone who does not preach the same Gospel as Paul is accursed (Gal. 1:8-9). In this day of wildly divergent theologies, it is good to remember how important Gospel purity is. (New Testament words in today's language- Wayne A Detzler)
Tony Evans...
We don’t know when Christ is coming back, but the “answering machine” of Scripture assures us His return is certain. So in keeping with the imminent expectations of the saints of all ages, our cry should be “Maranatha” or “The Lord cometh.”
Spurgeon in his book "Perfect Praise" writes...
Christ is unspeakable in His glory. When we think of His resurrection, of His ascending to heaven, and of His glory at the right hand of God, words languish on our lips. However, in every one of these positions, He is the gift of God to us. When He comes with all the glory of the Father, He will still be to His people the Theo Dora, the gift of God, the great unspeakable benediction to the sons of men. I wish that the people of Christ had this aspect of the Lord’s glory more consciously on their hearts, for though He seems to tarry, yet will He come again the second time, as He promised.
With that blessed hope before us,
Let no harp remain unstrung;
Let the mighty Advent chorus
Onward roll on every tongue.
Maranatha, Come, Lord Jesus,
Quickly come!”
Peter O'Brien addresses Paul's exhortation for the saints to be "keeping alert" in prayer in Col 4:2 writing...
Accordingly (in order to facilitate staying alert) the prayer they (the saints at Colossae) are to persist in is for the coming of God’s kingdom. The petition "Maranatha" (“Our Lord, come,” 1Cor 16:22; cf. Rev 22:20-note) is to be on their lips and in their hearts (cf Mt 12:34, Lk 6:45, Pr 16:23) as they look forward in anticipation to Christ’s glorious manifestation (Col 3:4) (Word Biblical Commentary Vol. 44, Colossians-Philemon- Peter T. O'Brien)
The renowned blind hymn writer Fanny Crosby wrote...
Take the world but give me Jesus--
In His cross my trust shall be;
Till, with clearer, brighter vision,
Face to face my Lord I see!
Enjoy life, but anticipate heaven
by living with a "Maranatha Mindset!"
Timothy Cross...
When we pray Thy kingdom come (Mt 6:10), we are praying a prayer which has both a present and a future facet to it. God’s kingdom is yet to come fully—but fully come it surely will. The goal of history is the kingdom of God. God’s kingdom will be gloriously consummated when the King comes to earth in power and great glory, i.e. at the Second Coming of the Lord Jesus Christ. At the Second Coming of Christ, all that is incompatible with God’s kingdom will be eradicated, and His rule of perfect righteousness and peace will be established for ever.... Thy kingdom come will be fully answered by God in a way more glorious than we can ever imagine. The kingdom of God is the pinnacle of blessing and so we pray Thy kingdom come with heightened anticipation. It is for God’s glorious kingdom that we wait. It is for God’s glorious kingdom that we eagerly and earnestly desire. It is for God’s glorious kingdom that we pray. Our prayers will be answered. God’s kingdom will surely come in God’s good time....
One of the earliest prayers of the Christian church was Maranatha. Our Lord come! (1Corinthians 16:22). The last prayer is but one verse (which is) the earnest plea Come, Lord Jesus! (Revelation 22:20-note). Christians therefore will continue to pray to God Thy kingdom come—that He would further the rule of the Gospel of grace in this world, and that He would hasten the coming kingdom of King Jesus in all its glory, to the praise and honour of His glorious Name. Thy kingdom come. (How to Pray- Lessons from the Lord's Prayer- Timothy Cross)
M R De Haan
Maranatha means “our Lord Cometh.” This is an admonition not only to the sinner, but especially to the people of God to remind them that the coming of the Lord is drawing nigh, when we shall all have to give an account and stand before the judgment seat of Christ. (Studies in First Corinthians M. R. De Haan)
Hughes commenting on 2Ti 4:8...
Christians are people who love Jesus Christ. And because they love him, they long for his appearing. Their true country is Heaven, and they characteristically look forward to “the blessed hope” of Christ’s return (cf. Titus 2:13-note). They pray Maranatha!—“Come, O Lord!” (1 Corinthians 16:22; cf. Revelation 22:20-note). Do you love his appearing? That is the question the text literally suggests. Do you? Do you truly? If so, “the crown of righteousness” is reserved for you on that day. (1-2 Timothy and Titus- To Guard the Deposit - Preaching the Word- Bryan Chapell, R. Kent Hughes)
John explains that daily looking for Christ's appearing will affect daily living, writing...
See how great a love the Father has bestowed upon us, that we should be called children of God; and such we are. For this reason the world does not know us, because it did not know Him. Beloved, now we are children of God, and it has not appeared as yet what we shall be. We know that, when He appears, we shall be like Him, because we shall see Him just as He is. Everyone who has this hope fixed on Him purifies himself (motivated by love not fear...perfect love casts out all fear...perfect love would connote "perfect" as far as humanly possible, obedience.) just as He is pure." (1John 3:1-note, 1John 3:2-note, 1John 3:3-note)
I heard the voice of Jesus say,
"I am this dark world's light;
Look unto Me, thy morn shall rise,
And all thy day be bright."
I looked to Jesus, and I found
In Him my Star, my Sun;
And in that Light of life I'll walk
Till traveling days are done.
--Horatius Bonar, 1846
Jesus' promise in the last chapter of the last book of the Bible should be words believers frequently ponder (Suggestion: Recall this verse to mind every morning when you present yourself to Him as a living and holy sacrifice - Ro 12:1-note) so that motivated by this truth we would continually, expectantly look for Him and continually live for Him (1Cor 6:20)...
Behold, I am coming quickly, and My reward is with Me, to render to every man according to what he has done. (Revelation 22:12-note)
J. C. Ryle correctly concludes that the...
Uncertainty about the date of the Lord's return is calculated to keep believers in an attitude of constant expectation and to preserve them from despondency.
Spurgeon adds that...
The fact that Jesus Christ is to come again is not a reason for star-gazing, but for working in the power of the Holy Ghost.
Even an ancient sage such as Augustine understood the motivating power of looking for Jesus' return writing...
He who loves the coming of the Lord is not he who affirms it is far off, nor is it he who says it is near. It is he who, whether it be far or near, awaits it with sincere faith, stead-fast hope and fervent love.
Reuben A. Torrey wrote that...
The imminent return of our Lord is the great Bible argument for a pure, unselfish, devoted, unworldly, active life of service.
John Blanchard has several pithy comments on the Second Coming...
It is a bad sign when people start discussing eschatology instead of preparing for the coming of Christ...When Christ returns, the second advent will no longer be a subject for discussion....The certainty of the Second Coming of Christ should touch and tincture every part of our daily behavior....Many people will be surprised when Jesus comes again—but nobody will be mistaken. (highly recommended resource useful in teaching and preaching - the best of its kind I have encountered - The Complete Gathered Gold A Treasury of Quotations for Christians by John Blanchard or Wordsearch Computer Version)
C S Lewis in a discussion of the Second Coming said...
If this is not an integral part of the faith once given to the saints, I do not know what is.
As Puritan William Gurnall phrased it...
Christ hath told us He will come, but not when, that we might never put off our clothes, or put out the candle.
Billy Graham was correct when he said...
The subject of the second coming of Christ has never been popular to any but the true believer.
Hudson Taylor put it this way...
Since he may come any day, it is well to be ready every day.
The watchers on the mountain
Proclaim the Bridegroom near,
Go, meet Him as He comes,
With Hallelujahs clear!
The marriage feast is waiting,
The gates wide open stand
Up, up! ye heirs of glory,
The Bridegroom is at hand!"
ILLUSTRATIONS RELATED
TO MARANATHA
What’s Ahead? - American theologian Carl Henry gave a thought-provoking lecture with these three major points:
1. The barbarians have come. Evil forces have entered the gates and are tearing down the values Christians embrace as true and good. Many thoughtful people believe that we are witnessing the moral collapse of Western civilization, and they are afraid.
2. Jesus is coming. Christians have lived for 20 centuries with the hope that they will witness the glorious appearing of our great God and Savior, Jesus Christ. The darker the night, the brighter shines that hope. The barbarians may have won a battle, but they will not win the war.
3. The church doesn’t know whether it is coming or going. Many of those who claim to know God deny Him by their words and actions. A great number of Christians believe that the hands on the clock of history are nearing the midnight hour, but they don’t know just how close. Whether our Lord comes today or in a thousand years, Christians must say no to ungodliness and worldly passions and live self-controlled, upright, and godly lives in this present evil age (Titus 2:12).
Let’s get our eyes off the barbarians, keep looking for the coming of our Lord, and live for Him today.
Faithful and true would He find us here
If He should come today?
Watching in gladness and not in fear,
If He should come today?
—Morris
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