res, non verba oor Engels

res, non verba

Vertalings in die woordeboek Latyn - Engels

"actions speak louder than words", or "deeds, not words"

From rēs |"things, facts"| the plural of rēs |"a thing, a fact"| + nōn |"not"| + verba |"words"| the plural of verbum |"a word"|. Literally meaning "things, not words" or "facts instead of words" but referring to that "actions be used instead of words".

actions speak louder than words

it's more effective to act than speak

voorbeelde

Shermer in episodio programmatis Penn et Teller Bullshit! anno 2004 fuit, cum argueret res in Bibliis Sacris gestas esse narrationem mythicam, non res ad verbum descriptas.
Shermer made a guest appearance in a 2004 episode of Penn & Teller's Bullshit!, in which he argued that events in the Bible constitute "mythic storytelling", rather than events described literally.

Hac in re quis recordari non potest de verbis a Summo Pontifice Ioanne XXIII prolatis dum aperiret Concilium?
How can we fail to recall in this regard the words of Pope John XXIII at the opening of the Council?

Non ex verbis res, sed ex rebus verba sunt inquirenda.
This is no laughing matter, as the earlier version risks making it.

verba inerant quaesita asperitate: sed non arma, non rerum novarum studium, amores iuvenum et impudicitiam nepoti obiectabat.
It contained expressions of studied harshness, yet it was not armed rebellion or a longing for revolution, but unnatural passions and profligacy which the emperor imputed to his grandson.

En Patrum synodalium ad rem verba: “Christifideles exercere debent suas responsabilitates tamquam domini scientiae et technologiae, non ut earum servi . . .
The Synod Fathers used these words: "Christians ought to exercise their responsibilities as masters of science and technology, and not become their slaves ...

Verba non necessaria ex eis scripturis exsecavit, structuram sententiarum simplicem reddidit, et res concretas et actiones disertas vehementius dixit.
He cut out unnecessary words from his writing, simplified the sentence structure, and concentrated on concrete objects and actions.

Tum vero non populus tantum et imperita plebs in plausus et immodica studia sed equitum plerique ac senatorum, posito metu incauti, refractis Palatii foribus ruere intus ac se Galbae ostentare, praereptam sibi ultionem querentes, ignavissimus quisque et, ut res docuit, in periculo non ausurus, nimii verbis, linguae feroces; nemo scire et omnes adfirmare, donec inopia veri et consensu errantium victus sumpto thorace Galba inruenti turbae neque aetate neque corpore [re]sistens sella levaretur.
Upon this not only did the people and the ignorant rabble break out into applause and vehement expressions of zeal, but many of the Knights and Senators, losing their caution as they laid aside their fear, burst open the doors of the palace, rushed in, and displayed themselves to Galba, complaining that their revenge had been snatched from them. The most arrant coward, the man, who, as the event proved, would dare nothing in the moment of danger, was the most voluble and fierce of speech.

Nam is qui dixit 'Hoc est corpus meum', et verbo rem firmavit, idem ipse dixit: 'Esurientem me vidistis, et non nutrivistis'; et, 'In quantum non fecistis uni horum minimorum, nec mihi fecistis' [...].
He who said: 'This is my body' is the same One who said: 'You saw me hungry and you gave me no food', and 'Whatever you did to the least of my brothers you did also to me' ...

plus in oratione tali dignitatis quam fidei erat; Tiberioque etiam in rebus quas non occuleret, seu natura sive adsuetudine, suspensa semper et obscura verba: tunc vero nitenti ut sensus suos penitus abderet, in incertum et ambiguum magis implicabantur.
Tiberius's language even in matters which he did not care to conceal, either from nature or habit, was always hesitating and obscure, and now that he was struggling to hide his feelings completely, it was all the more involved in uncertainty and doubt.

primus enim contempto ordine rerum, omissa modestia ac pudore verborum, ipsis etiam quibus utitur armis incompositus et studio feriendi plerumque deiectus, non pugnat, sed rixatur.
The first to despise arrangement, to cast off propriety and delicacy of expression, confused by the very weapons he employs, and often stumbling in his eagerness to strike, he wrangles rather than fights.

In quam rem opportune quadrare videntur haec Doctoris Angelici verba, sapientiae plena: Cum enim gratia non tollat naturam, sed perficiat, oportet quod naturalis inclinatio intellectus subserviat fidei, sicut et naturalis inclinatio voluntatis subsequitur caritati ().
In this respect the wisdom of Aquinas was never more appropriate: "Since grace does not destroy nature, but perfects it, natural reason must be subject to faith, just as the natural tendency of the will is guided by charity."( 38)

Creandi certe notio etiam alibi reperitur, sed hic tantummodo prorsus patet non quemlibet deum, at unum verum Deum, ipsum omnium rerum esse factorem; quae ex eius creandi Verbi potentia oriuntur.
Certainly, the notion of creation is found elsewhere, yet only here does it become absolutely clear that it is not one god among many, but the one true God himself who is the source of all that exists; the whole world comes into existence by the power of his creative Word.

Matthaeus per verba illa quibus Petri confessionem recipit hac de re insigniter nos certiores facit: «Caro et sanguis non revelavit tibi, sed Pater meus, qui in caelis est» (16,17).
Matthew gives us an enlightening insight in the words with which Jesus accepts Peter's confession: "Flesh and blood has not revealed this to you, but my Father who is in heaven" (16:17).

Nos non praeterit, in iuridicialibus rebus probe excultus, quantum posthac in iuvenes congruenter instituendos ac moderandos, tum tuam intra Salesianam familiam, tum extra, verbis scriptisque contuleris.
Nor does it escape us that subsequently, well-grounded in the juridical disciplines, you should have devoted yourself to educating and guiding young people, with your teaching and with your writings, both within your Salesian family and outside it.

Verba salutationis factae ei, quae « credidit », adumbrare videntur quandam longinquam (sed, re vera, tam propinquam) discrepantiam respectu eorum omnium, quos Christus « non credidisse » dixit (207).
206 In the words of greeting addressed to her "who believed" we seem to detect a distant (but in fact very close) contrast with all those about whom Christ will say that "they do not believe."

"vivere ego Britannico potiente rerum poteram? ac si Plautus aut quis alius rem publicam iudicaturus obtinuerit, desunt scilicet mihi accusatores, qui non verba impatientia caritatis aliquando incauta, sed ea crimina obiciant, quibus nisi a filio absolvi non possim."" commotis qui aderant ultroque spiritus eius mitigantibus, colloquium filii exposcit, ubi nihil pro innocentia, quasi diffideret, nec [de] beneficiis, quasi exprobraret, disseruit, sed ultionem in delatores et praemia amicis obtinuit."
"Could I have lived with Britannicus in the possession of power? And if Plautus or any other were to become master of the State so as to sit in judgment on me, accusers forsooth would not be forthcoming, to charge me not merely with a few incautious expressions prompted by the eagerness of affection, but with guilt from which a son alone could absolve me."" There was profound excitement among those present, and they even tried to soothe her agitation, but she insisted on an interview with her son. Then, instead of pleading her innocence, as though she lacked confidence, or her claims on him by way of reproach, she obtained vengeance on her accusers and rewards for her friends."

Thomas Aquinas[4], philosophicae traditionis usurpans verba in qua reperitur, ita rem explanat: « fides est habitus mentis, quo inchoatur vita aeterna in nobis, faciens intellectum assentire non apparentibus ».
Saint Thomas Aquinas[4], using the terminology of the philosophical tradition to which he belonged, explains it as follows: faith is a habitus, that is, a stable disposition of the spirit, through which eternal life takes root in us and reason is led to consent to what it does not see.

Quam quidem rem ita idem Apostolus interpretando explanat: « Nam: non adulterabis; non occides; non furaberis; ... et si quod est aliud mandatum, in hoc verbo instauratur: Diliges proximum tuum sicut teipsum » (39).
The Apostle teaches that "he that loveth his neighbor hath fulfilled the law" and he gives the reason: "For, Thou shalt not commit adultery, Thou shalt not kill, Thou shalt not steal . . . and if there be any other commandment, it is comprised in this word: Thou shalt love thy neighbor as thyself."[

Quibus ex verbis coniicere voluimus sacerdotes illos, non tam forte conscia superbia quam inscitia et fallaci rerum specie obcoecatos, sicut falsi illi prophetae de quibus Ezechiel; « Vident vana et divinant mendacium dicentes: Ait Dominus, cum Dominus non miserit eos; et perseveraverunt confirmare sermonem.
From these words We were disposed to believe that the priests in question were blinded not so much by conscious pride as by ignorance and delusion, like those false prophets of whom Ezechiel writes: "They see vain things and they foretell lies, saying: The Lord saith: whereas the Lord hath not sent them: and they have persisted to confirm what they have said.

quid optabilius caritate, qua fit, ut humano magisterio non contenta, per temet, o anima, fiducialiter accedas ad Verbum, Verbo constanter inhaereas, Verbum familiariter perconteris, consultesque de omni re, quantum intellectu capax, tantum audax desiderio?
What can be more desirable than this love, whereby thou art enabled of thyself to draw nigh with confidence to the Word, to cleave to Him steadfastly, to question Him familiarly, and to consult Him in all thy doubts, as daring in thy desires as thou art receptive in thy understanding?

Sicut atque etiam amplius quam pro fidei veritatibus, nova evangelizatio quae proponit moralis christianae fundamenta significationesque suam prodit veritatem eodemque tempore suum integrum emittit missionale robur cum expletur per donum non solum verbi nuntiati, sed etiam, et quodam modo praesertim, per donum verbi ad rem deducti.
Just as it does in proclaiming the truths of faith, and even more so in presenting the foundations and content of Christian morality, the new evangelization will show its authenticity and unleash all its missionary force when it is carried out through the gift not only of the word proclaimed but also of the word lived.

Quam ob rem suavissimo sane officio tenemur honore afficiendi atque adorandi in Sancta Pane, quem oculi nostri intuentur, Verbum ipsum incarnatum, quod iidem intueri non possunt, quodque tamen praesens coram nobis effectum est, neque tamen deseruit caelos.
And it is our very sweet duty to honor and adore in the blessed Host which our eyes see, the Incarnate Word whom they cannot see, and who, without leaving heaven, is made present before us.

30) Quapropter, quantumvis mors non sit dolor secundum temporalem sensum verbi, quantumvis reperiatur quadamtenus ultra omnes cruciatus, simul tamen malum, quod in ea homo experitur, indolem prae se fert rei alicuius extremae cunctaque pervadentis.
Therefore, even if death is not a form of suffering in the temporal sense of the word, even if in a certain way it is beyond all forms of suffering, at the same time the evil which the human being experiences in death has a definitive and total character.

Nostris diebus, magis quam ullis numquam, Dei Verbum nuntiari atque intellegi non poterit, nisi id comitetur testimonium potentiae Spiritus Sancti, qui in ipsa actione christifidelium fratribus deservientium operatur, in illis rerum adiunctis, in quibus eorum vita futuraque sors periclitantur.
Today more than ever the World of God will be unable to be proclaimed and heard unless it is accompanied by the witness of the power of the Holy Spirit, working within the action of Christian in the service of their brothers, at the points in which their existence and their future are at stake.

Quicumque verbum Dei viventis audit christianus sociatque cum precibus opus, necesse est ipse sciat quem denique obtineat locum opus suum non in sola progressione terrestri rerum sed etiam in Regni Dei incremento, ad quod universi nos Spiritus Sancti virtute verbisque Evangelii vocamur.
Let the Christian who listens to the word of the living God, uniting work with prayer, know the place that his work has not only in earthly progress but also in the development ot the Kingdom of God, to which we are all called through the power of the Holy Spirit and through the word of the Gospel.