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"Master YHWH" and "I AM"s in the Peshitta
#16
There is no such thing as 'what the Greek NT says.' Various Greek manuscripts of the NT say very different things at certain locations. Those differences can rear their heads in different English translations of the varying Greek manuscripts.

Which, if any, of the *ed words below do you think are faithful translations of the original form of the passage in question?

Luke 7:35 GOD?S WORD Translation (GW)
<!-- m --><a class="postlink" href="https://www.biblegateway.com/passage/?search=luke%207:35&version=GW;MOUNCE">https://www.biblegateway.com/passage/?s ... =GW;MOUNCE</a><!-- m -->
"Yet, wisdom is proved right by all its *results* [ergon]."
vs.
Luke 7:35 Mounce Reverse-Interlinear New Testament (MOUNCE)
Nevertheless kai, wisdom sophia is proved dikaioo- right ? ho by apo all pas ? ho her autos *children* teknon.

Matthew 11:19 World English Bible (WEB)
<!-- m --><a class="postlink" href="https://www.biblegateway.com/passage/?search=matthew+11%3A19&version=WEB;MOUNCE">https://www.biblegateway.com/passage/?s ... WEB;MOUNCE</a><!-- m -->
?.But wisdom is justified by her *children* [teknon]."
vs.
Matthew 11:19 MOUNCE
?.Yet kai wisdom sophia is shown to be right dikaioo- ? ho by apo what ho she autos *does* ergon.

====================.
Which, if any, of the *ed words below do you think are faithful translations of the original form of the passage in question?

1 Corinthians 13:3 International Standard Version (ISV)
<!-- m --><a class="postlink" href="https://www.biblegateway.com/passage/?search=1+Corinthians+13%3A3&version=ISV;MOUNCE">https://www.biblegateway.com/passage/?s ... ISV;MOUNCE</a><!-- m -->
Even if I give away everything that I have and sacrifice myself,[a] but have no love, I gain nothing.
Footnotes:
Other mss. read _sacrifice my body to be burned_; or _myself so that I may *boast* [I might boast: kauchswmai]_
vs.
1 Corinthians 13:3 MOUNCE
If I kan give away pso-mizo- everything pas ? ho I ego- own hyparcho-, and kai if ean I surrender paradido-mi ? ho my ego- body so-ma to hina be *burned* kauchaomai, but de do echo- not me- have echo- love agape-, it benefits me o-pheleo- nothing oudeis.

See Lataster.
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#17
The Greek manuscripts have a mistranslation in Mt 26:6 (paralleled in Mk 14:3), leading to a contradiction with social customs of the time and Lev 13:45-46. Shimon was a potter, not a leper. Lepers didn't entertain houseguests back then per Lev 13:45-46, but potters/jar makers did.

From the Aramaic:
And when Yeshua was in Beth-Aniya, in the house of Shimon the potter, a woman approached him who had with her an alabaster vase of ointment which was a very precious perfume, and she poured it upon the head of Yeshua while he was reclining. And his talmida [students] saw and it displeased them?.

Granted, one could try to save the Greek mistranslation by supposing that Simon was an _ex_-leper who continued to be called-- slanderously-- 'Simon the Leper,' just as Matthew was called in Mt 10:3, "Mattai the tax-collector."

?: Were any blind men Jesus healed called "X the blind man" after having been healed? Were any demoniacs Jesus healed called "Y the demoniac" after the demons were cast out?
Reply
#18
In the translation from Aramaic into Greek, the terms "tefillin" and "tekhelet" were lost.

Matthew 23:5:
"And they [the Scribes and Pharisees] do all their deeds
that they might be seen by the sons of men,
for they widen their tefillin,
and lengthen the tekhelet of their robes."

Tefillin are leather boxes + straps containing biblical verses that Jews bind on their arms and on their foreheads during daily prayer, except on the Sabbath (Deut. 6:8). Tekhelet is the 'ribbon of blue' of the 'tzitzit' (fringes), as commanded in Num. 15:38. 'Tekhelet' is also generally understood to refer to the tzitzit, or even the whole prayer shawl/talit. -PY

In the translation from Aramaic into Greek, the term "yodh" was lost.

Matthew 5:18
"For amain I [Yeshua] say to you that,
until heaven and earth pass away,
not one yodh [the smallest letter in the Aramaic/Hebrew alphabet] or one stroke will pass from the namusa [law/ Torah],
until everything happens."

In the translation from Aramaic into Greek of John 1:28, or in the later recopying of that passage, some things got jumbled in that some Greek manuscripts erroneously have 'Beth-Abara' instead of Beth-Aniya. Beth-Bara was an OT place meaning 'House/Place of a Crossing/Ferry.'

John 1:28 New English Translation (NET Bible)
These things happened in Bethany [Bethania]
across the Jordan River where John was baptizing.
John 1:28 KJV
These things were done in Bethabara
beyond Jordan, where John was baptizing.

Here's that verse from the original Aramaic Peshitta:
"These things occurred in Beth-Aniya [House/ Place of Dates]
b'Aibara [at the Crossing] of the Yordanan where Yukhanan was baptizing."
Reply
#19
<!-- s8) --><img src="{SMILIES_PATH}/cool.gif" alt="8)" title="Cool" /><!-- s8) --> Shlama Akhi David:
Good stuff David. The Greek New Testament has been inadvertently washed "clean" of the Hebraic origins of Christianity. There are undeniable remnants of the huge body of Judaic/Hebraic culture in the New Testament. Hence, "tekhelet and tephillin". The word Hebrew is both derived from the name Eber ( fifth generation before Abram) and the word meaning "to cross over". Abram the Hebrew "haiv'ri" (Genesis 14:13) crossed over from Mesopotamia and John chose the site, at or about the same place, where the children of Israel entered the Land under the leadership of Joshua. This "crossing-over" has deep spiritual connotations as well as real denotations with boots on the ground. Christians of all persuasions must awaken to the truth that our lives and prosperity are affirmed in deep affinity within/with/to "the cultivated olive tree". (Romans chapter 11) This important "soul bound within soul" of Jewish/Gentile fidelity in the Body of Christ, is also affirmed by the practical literary affinity between the Ancient Aramaic and Hebrew, two living sister languages, used by the descendants of these two ancient people groups. The Jewish Siddur (prayer book) has used Hebrew and Aramaic side by side since Ezra the scribe and the establishment of the Great Synagogue.

I'm going way off topic, but I am attempting to edit this post to clarify my opinion. I do apologise for going off topic but please bear with me.

Unfortunately for today's Church Universal "supersessionism/replacement theology" is deeply rooted in the Church and minimizes the important role played by the Jews. Jews wrote the Bible, including the "Jewish Bible/Christian Old Testament". As well, the Apostles wrote the Peshitta New Testament. The Greek New Testament, translated from the Peshitta, which in all practicality and genuousness is a good independent witness of the Gospel of Christ, has been inadvertently, if not insidiously used to "help forward the affliction" of the Jews. (Zechariah 1:15) I suppose that there are some who would use the Peshitta to do the same thing. I'm quoting this verse as if it was written for this day and age, since history repeats itself. The Church Universal has been redeemed from paganism and heathenism and I might add anti-Semitism. Every individual living soul of humanity is made in the image of God, but not all of humanity realises this important truth. What began as a small Jewish sect has grown to become the Church of Jesus Christ universal. Various people groups are grafted into "the cultivated olive tree". The Peshitta New Testament affirms the Jewish roots of Christianity better than the Greek New Testament, in my honest opinion. It was not the mission of Jesus Christ, nor the intentions of the Apostles to see the Jews hounded and persecuted. Various libels against the Jews, perpetrated by the heathen, can in part be traced to derogatory interpretations of the scriptures. The Scriptures candidly record the relationship between God and his chosen people, the Jewish nation. Christians are also God's chosen, but not to the exclusion of Jews. There is one LORD Jesus Christ, one faith, and one baptism for both Jews and Gentiles. Christians who perpetrate anti-Semitism have not understood the Gospel of Christ.

I have edited this post to clarify my views. Nuff said!

Shlama,
Stephen
Reply
#20
The Greek translators of the original Aramaic of the NT made a more 'politically-correct' rendition of NT references to non-Jews, and replaced a particular place's antiquated name with its more-current name:

Norton, William. 1889. _A Translation, in English Daily Used, of the Peshito-Syriac Text, and of the Received Greek Text, of Hebrews, James, 1 Peter, and 1 John, With an Introduction on the Peshito-Syriac Text, and the Revised Greek Text of 1881_ (London: W. K. Bloom), ~140pp. What's below is from a Google books copy; the book is also at
<!-- m --><a class="postlink" href="https://archive.org/details/translationineng00nort">https://archive.org/details/translationineng00nort</a><!-- m -->
In the Introduction, pages l - li:
In the names of places, the Peshito shows the same independence of the Greek. ....in Acts xxi. 7, the Gk. has, Ptolemais; the Syriac has, Acu.

Mr. Jer. Jones, in his work on the Canon, 1798, contends that the use of the name Acu, for Ptolemais, is a decisive proof that the Peshito must have been made not far in time from A.D. 70, when Jerusalem was destroyed. (vol. i. p. 103.) He says that the most ancient name of this place among the Israelites was Aco, or Acco, Judges i. 31; that this name was afterwards changed to Ptolemais; that some say it had its new name from Ptolemy Philadelphus, about 250 B.C. He says it is certain that the old name Aco, was antiquated and out of use in the time of the Romans, and that the use of the old name Acu, in the Peshito, can be accounted for in no other way, but by supposing that the persons for whom the version was made were more acquainted with it, than with the new name Ptolemais; that upon any other supposition it would have been absurd for him to have used Acu. He says, that until the destruction of Jerusalem, one may suppose that the Jews may have retained the old name Aco still, out of fondness for its antiquity; but, he says,

"how they, or any other part of Syria, could, after the Roman conquest, call it by a name different from the Romans, seems to me impossible to conceive. . . To suppose, therefore, that this translation, in which we meet with this old name, instead of the new one, was made at any great distance of time after the destruction of Jerusalem, is to suppose the translator to have substituted an antiquated name known to but few, for a name well known to all" (pp. 104, 105.)

Mr. Jones says that a similar proof that the Peshito cannot have been made much after A.D. 70, is found in the fact that the Peshito often calls the Gentiles, as the Jews were accustomed to do, _profane persons_, where the Greek calls them _the nations_, that is, the Gentiles. The Peshito calls them profane, in Matt. vi. 7; x. 5; xviii. 17; Mark vii. 26; John vii. 35; Acts xviii. 4, 17; 1 Cor. v. 1; x. 20, 27; xii. 2; 1 Pet. iv. 3. The expression is used, therefore, throughout the Peshito. Mr. Jones says, that it shows that the writer was a Jew, for no other person would have called all the world profane; and that after the destruction of the temple, all Hebrew Christians must have seen that other nations were not to be reckoned unclean and profane in the Jewish sense, and that therefore this version must have been made either before, or soon after, A.D. 70. (On Canon, Vol. i., pp. 106-110.)
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#21
Interesting... thanks David.
Reply
#22
Original Aramaic to English
vs.
Original Aramaic to Greek to English:
John 7:39, Hebrews 2:6, Hebrews 7:3, James 2:10

Greek manuscripts for John 7:39 erroneously say that the Holy Spirit did not exist at a certain point:

Young's Literal Translation
<!-- m --><a class="postlink" href="https://www.biblegateway.com/passage/?search=john%207%3A39&version=YLT;MOUNCE">https://www.biblegateway.com/passage/?s ... YLT;MOUNCE</a><!-- m -->
?.and this he [Jesus] said of the Spirit, which those believing in him were about to receive; for not yet was the Holy Spirit, because Jesus was not yet glorified.

The MOUNCE wants to insert the word "present," as if to say the Holy Spirit wasn't present at Jesus' preaching.
<!-- m --><a class="postlink" href="https://www.biblegateway.com/passage/?search=john%207%3A39&version=YLT;MOUNCE">https://www.biblegateway.com/passage/?s ... YLT;MOUNCE</a><!-- m -->

Clicking "eimi," the Greek word in question, provides a definition of "to be, to exist."
Doing a control - f / "find" on 22 pages worth of Greek concordance results yielded only this other instance of that word being rendered as "present" in the 4 Gospels:
Mark 8:9 There were (e-san? imperf act ind 3 pl) about four thousand present (e-san? imperf act ind 3 pl), and he sent them on their way.

Greek manuscripts leave out the word "given," which is in the original Aramaic:

John 7:39, Murdock translation of the Peshitt_o_, which is highly similar to the Peshitt_a_.
I confirmed that "given" is there by pasting the top-right word (having the letters "a th y h b th") on page 219 of the
Khabouris Codex transcription
<!-- m --><a class="postlink" href="http://www.dukhrana.com/khabouris/">http://www.dukhrana.com/khabouris/</a><!-- m -->
into the Lexicon at
<!-- m --><a class="postlink" href="http://www.peshitta.org">http://www.peshitta.org</a><!-- m -->
The exact same word is also in Eph 3:8, 4:7, Phil 1:29, and Hebr 8:6.
<!-- m --><a class="postlink" href="http://qbible.com/aramaic-new-testament/john/7.html">http://qbible.com/aramaic-new-testament/john/7.html</a><!-- m -->
"(This he said of the Spirit, which they who believe in him were to receive:
for the Spirit had not yet been given,
because Jesus was not yet glorified.)"

==========================.
Hebrews 2:6

Greek manuscripts have a rather flat rendition of Hebrews 2:6, as if the author wasn't familiar with Psalm 8, or dashing off a letter in too much of a hurry to do a modicum of research.

MOUNCE
<!-- m --><a class="postlink" href="https://www.biblegateway.com/passage/?search=hebrews+2%3A6&version=NIV;MOUNCE">https://www.biblegateway.com/passage/?s ... NIV;MOUNCE</a><!-- m -->
But de someone tis has testified diamartyromai somewhere pou,
"What tis is eimi man anthro-pos that hoti you take thought mimne-skomai for him autos?."

The original Aramaic cites the quote as being from Scripture, and not just 'someone testifying somewhere':

Murdock
<!-- m --><a class="postlink" href="http://qbible.com/aramaic-new-testament/hebrews/2.html#6">http://qbible.com/aramaic-new-testament ... s/2.html#6</a><!-- m -->
But as the scripture ["k th b a" per Khabouris] testifieth, and saith:
What is man,
that thou art mindful of him?
and the son of man,
that thou attendest to him?

==========================.
Hebrews 7:3

The Greek manuscripts erroneously have Melchizedek being eternally-existent and immortal:

Hebrews 7:2-3 NIV
<!-- m --><a class="postlink" href="https://www.biblegateway.com/passage/?search=hebrews+7%3A2-3&version=NIV;MOUNCE">https://www.biblegateway.com/passage/?s ... NIV;MOUNCE</a><!-- m -->
.?First, the name Melchizedek means "king of righteousness";
then also, "king of Salem" means "king of peace."
Without father or mother,
without genealogy,
without beginning of days or end of life,
resembling the Son of God,
he remains a priest forever.

The original Aramaic has a more sensible reading.

Murdock
<!-- m --><a class="postlink" href="http://qbible.com/aramaic-new-testament/hebrews/7.html">http://qbible.com/aramaic-new-testament/hebrews/7.html</a><!-- m -->
Of whom neither his father nor his mother are written in the genealogies;
nor the commencement of his days,
nor the end of his life;
but, after the likeness of the Son of God,
his priesthood remaineth for ever.

==========================.
James 2:10

The Greek manuscripts have this laughably absurd statement for James 2:10:

NIV
<!-- m --><a class="postlink" href="https://www.biblegateway.com/passage/?search=james+2%3A10&version=NIV;MOUNCE">https://www.biblegateway.com/passage/?s ... NIV;MOUNCE</a><!-- m -->
"For whoever keeps the whole law
and yet stumbles at just one point
is guilty of breaking all of it."

The original Aramaic has a much more sensible reading.

Murdock, with his bracket
<!-- m --><a class="postlink" href="http://qbible.com/aramaic-new-testament/james/2.html#10">http://qbible.com/aramaic-new-testament/james/2.html#10</a><!-- m -->
"For he that shall keep the whole law,
and yet fail in one [_precept_],
is obnoxious to the whole law."

William Norton translation of the Peshitt_o_
<!-- m --><a class="postlink" href="https://play.google.com/books/reader?id=U0QYAAAAYAAJ&printsec=frontcover&output=reader&hl=en&pg=GBS.PR157">https://play.google.com/books/reader?id ... =GBS.PR157</a><!-- m -->
"For he who keeps the whole law,
save that he sins in one thing,
is condemned by the whole law."
Reply
#23
Romans 5:7 and Rev 2:22:
better renditions from the original Aramaic

Translation from the original Aramaic to Greek to English yields this rather strange remark:

Romans 5:7 NIV
<!-- m --><a class="postlink" href="https://www.biblegateway.com/passage/?search=romans%205%3A7&version=NIV;MOUNCE">https://www.biblegateway.com/passage/?s ... NIV;MOUNCE</a><!-- m -->
Very rarely will anyone die for a righteous person,
though for a good person someone might possibly dare to die.

Translating directly from the original Aramaic yields a much more sensible remark:

Murdock Peshitto; Lamsa Peshitta
<!-- m --><a class="postlink" href="http://www.dukhrana.com/peshitta/index.php">http://www.dukhrana.com/peshitta/index.php</a><!-- m -->
- (for rarely doth one die for the ungodly;
though for the good, some one perhaps might venture to die?.
- Hardly would any man die for the sake of the wicked:
but for the sake of the good, one might be willing to die.

====================.
Rev 2:22

Going from the original Aramaic to Greek to English yields having a whore/prostitute who leads God's servants into sexual immorality being cast into a _bed_ of all places:

Revelation 2:20-22 KJV
<!-- m --><a class="postlink" href="https://www.biblegateway.com/passage/?search=revelation+2%3A20-22&version=KJV;MOUNCE">https://www.biblegateway.com/passage/?s ... KJV;MOUNCE</a><!-- m -->
Notwithstanding I have a few things against thee,
because thou sufferest that woman Jezebel,
which calleth herself a prophetess,
to teach and to seduce my servants to commit fornication,
and to eat things sacrificed unto idols.
And I gave her space to repent of her fornication;
and she repented not.
Behold, I will cast her into a bed,
and them that commit adultery with her into great tribulation,
except they repent of their deeds.

After the word "bed," the MOUNCE added into its rendition-- without telling the unsuspecting reader-- added in the quite significant phrase "of suffering," to yield "I will throw her onto a bed of suffering." This sleight of hand is revealed by clicking on the phrase to see the Greek word "kline" defined as merely "a couch, bed."

The original Aramaic word involved has the letters "ai r s a"; see page 30 of the PDF
<!-- m --><a class="postlink" href="http://www.dukhrana.com/crawford/files/Revelation-Numerical-Data.pdf">http://www.dukhrana.com/crawford/files/ ... l-Data.pdf</a><!-- m -->
Copying and pasting the Aramaic word (denoted on a particular keyboard with the sequence "0sr9") into the lexicon at
<!-- m --><a class="postlink" href="http://www.peshitta.org/">http://www.peshitta.org/</a><!-- m -->
yields these definitions:
pallet, bier, bed.
The word is at Mark 2:4, 4:21, Luke 7:14, 8:16, 17:34, among other places.
For a second opinion, I searched for the sequence "(rS)" at
<!-- m --><a class="postlink" href="http://www.dukhrana.com/lexicon/Jennings/index.php">http://www.dukhrana.com/lexicon/Jennings/index.php</a><!-- m -->
to see on page 168, in about the middle of the page,
"a bed, pallet?. a litter, bier"
and some concordance entries: Mt 9:2, Lk 7:14, and Mk 6:55. Lk 7:14 has Jesus touching a bier/ coffin:
<!-- m --><a class="postlink" href="https://www.biblegateway.com/passage/?search=luke+7%3A14&version=KJV;MOUNCE">https://www.biblegateway.com/passage/?s ... KJV;MOUNCE</a><!-- m -->
(If you have Janet Magiera's concordance, it's word number 1897. Or you could do a lexeme search for "0sr9" in the lexicon at
<!-- m --><a class="postlink" href="http://www.peshitta.org">http://www.peshitta.org</a><!-- m --> )
Interestingly, the Greek translator of Lk 7:14 came up with the Greek word "soros," defined as "a coffer; an urn for receiving the ashes of the dead; a coffin; in NT a bier."

For Rev 2:22, instead of "bed," a better translation choice would be "bier," which is "a stand on which a corpse or coffin is placed; _also_: a coffin together with its stand."-- merriam-webster

Hence, we could get:
"Behold, I will cast her [Jezebel] onto a bier [or: into a coffin],
and them that commit adultery with her into great tribulation,
except they repent of their deeds."
Reply
#24
Shlama Akhi Stephen!
Thanks so much for transcribing Khabouris.
I'll keep an eye out for more data showing that "the Greek New Testament has been... washed 'clean' of the Hebraic origins of Christianity."
I don't understand how "the Greek New Testament? has been inadvertently, if not insidiously used to 'help forward the affliction' of both Jews and Assyrians over the last 100+ years."

Shlama,
David
Reply
#25
Matthew 14:24 & the Diatesseron

The YLT and MOUNCE look at different Greek manuscripts, in that one says
[YLT]"the boat was now in the midst of the sea,"
while the other instead says
[MOUNCE]"the boat, already far from land."

<!-- m --><a class="postlink" href="https://www.biblegateway.com/passage/?search=matthew%2014%3A24&version=YLT;MOUNCE">https://www.biblegateway.com/passage/?s ... YLT;MOUNCE</a><!-- m -->
[YLT]"and the boat was now in the midst of the sea,
distressed by the waves,
for the wind was contrary."
[MOUNCE]"Meanwhile de the ho boat ploion, already ede far stadion polys from apo ? ho land ge,
was being apecho tossed basanizo by hypo the ho waves kyma,
for gar the ho wind anemos was eimi against enantios it."

For the MOUNCE, the "far" came from the Greek "stadion polys," which means 'many stadions,' with a definition of 'stadion' being,
"a fixed standard of measure; a stadium, the eighth part of a Roman mile, and nearly equal to a furlong, containing 201.45 yards, about 192 meters."

This is the way the original Aramaic has the verse:

Etheridge, as yielded by Peshitta Tool at
<!-- m --><a class="postlink" href="http://www.dukhrana.com">http://www.dukhrana.com</a><!-- m -->
But the vessel was distant from the land many stadia ["a s t d w-o-u th a"],
being greatly beaten with the waves,
for the wind was against them.
Murdock
And the ship was distant from land many furlongs:
meanwhile it was much tossed by the waves;
for the wind was adverse to it.

The MOUNCE's underlying Greek matches nicely the Aramaic that underlies the Greek the MOUNCE used for that passage.

Tatian died in A.D. 175. He started with the 4 Gospels in the Aramaic Peshitta, and consolidated/ harmonized them into one narrative to get his _Diatesseron_, in the process quoting much of the 4 Gospels. Tatian presents the passage in question this way:

Diatesseron 18:50, Aramaic to Arabic to English
<!-- m --><a class="postlink" href="http://www.ccel.org/ccel/schaff/anf09.iv.iii.xviii.html">http://www.ccel.org/ccel/schaff/anf09.iv.iii.xviii.html</a><!-- m -->
with the Arabic being at
<!-- m --><a class="postlink" href="http://sepehr.mohamadi.name/?p=84">http://sepehr.mohamadi.name/?p=84</a><!-- m -->
And the boat was distant from the land many furlongs,
and they were much damaged by the waves,
and the wind was against them.

Hence, the Diatesseron testifies that the Peshitta's passage existed as of A.D. 175.
This of course assumes that nobody tinkered with
a) the text for Diatesseron 18:50 of the Arabic translation, and
b) the Diatesseron's Aramaic prior to its being translated into Arabic.

A parallel presents itself:
1) scrutinizing Greek translations of the original Aramaic of the NT to try to better understand the 'original meaning' of the NT's original words
can be likened to
2) scrutinizing the Arabic translation of the Aramaic Diatesseron to try to better understand the 'original meaning' of the 4 Gospels' original words.
Reply
#26
mistranslation in Mt 19:28;
missing text in Mt 15:27 & Mt 26:3

For Mt 19:28, Greek manuscripts have a mistranslation in coming up with "regeneration/ rebirth." The original sense of the original Aramaic could be fixed in the Greek manuscripts by adding into translations of them-- in brackets of course-- the phrase "of the world."

Disciples' Literal New Testament (DLNT), with its footnote "a"
<!-- m --><a class="postlink" href="https://www.biblegateway.com/passage/?search=matthew%2019%3A28&version=YLT;HCSB;MOUNCE;KJV;DLNT">https://www.biblegateway.com/passage/?s ... E;KJV;DLNT</a><!-- m -->
And Jesus said to them,
"Truly I say to you that
you, the _ones_ having followed Me?
at the regeneration[a: "Or, rebirth [of the world]"]
when the Son _of_ Man sits on _the_ throne _of_ His glory,
*you* also will sit on twelve thrones,
judging the twelve tribes _of_ Israel.

The HCSB has a paraphrase plus a corresponding footnote reading, "Lit _the regeneration_."

Instead of "new birth/ new generation/ regeneration," the Greek translator of the original Aramaic should have put down "new world." Instead he did a mistranslation.

Younan interlinear of original Aramaic
<!-- m --><a class="postlink" href="http://www.peshitta.org">http://www.peshitta.org</a><!-- m -->
Yeshua said to them,
"Amain I say to you that,
you who have come to follow me,
in the new world when the Son of Man sits upon the throne of shubkeh [his glory],
you also will sit upon twelve seats,
and you will judge the twelve tribes of Israel.

===========================.
Greek manuscripts lack "and live" from Mt 15:27;
some Greek manuscripts lack "and the scribes" from Mt 26:3

A) Greek manuscripts lack some text in Mt 15:27:

YLT
<!-- m --><a class="postlink" href="https://www.biblegateway.com/passage/?search=matthew+15%3A27-28&version=YLT;MOUNCE">https://www.biblegateway.com/passage/?s ... YLT;MOUNCE</a><!-- m -->
And she said, 'Yes, sir,
for even the little dogs do eat of the crumbs that are falling from their lords' table;'
then answering, Jesus said to her?.

What they lack is the concluding "and live" portion of her remarks. The "and live" clause was present as of A.D. 175:

Diatesseron 20:54-55
<!-- m --><a class="postlink" href="http://www.ccel.org/ccel/schaff/anf09.iv.iii.xx.html">http://www.ccel.org/ccel/schaff/anf09.iv.iii.xx.html</a><!-- m -->
But she said, Yea, my Lord:
the dogs also eat of the crumbs
that fall from their masters? tables, and live.
Then said Jesus unto her?.

The "and live" clause is present in the original Aramaic:

Murdock
<!-- m --><a class="postlink" href="http://www.dukhrana.com/peshitta/index.php">http://www.dukhrana.com/peshitta/index.php</a><!-- m -->
And she said: Even so, my Lord;
yet the dogs eat of the fragments
that fall from the tables of their masters, and live.

B) Mt 26:3

HCSB
<!-- m --><a class="postlink" href="https://www.biblegateway.com/passage/?search=matthew%2026%3A3&version=NIV;HCSB">https://www.biblegateway.com/passage/?s ... n=NIV;HCSB</a><!-- m -->
Then the chief priests[a: Other mss add _and the scribes_] and the elders of the people assembled in the palace of the high priest, who was called Caiaphas?.

The phrase "and the scribes" is in the Diatesseron, which was prepared as of A.D. 175.

Diatesseron 44:3-4
<!-- m --><a class="postlink" href="http://www.ccel.org/ccel/schaff/anf09.iv.iii.xliv.html">http://www.ccel.org/ccel/schaff/anf09.iv.iii.xliv.html</a><!-- m -->
Then gathered together the chief priests,
and the scribes, and the elders of the people,
unto the court of the chief priest,
who was called Caiaphas?.

"And the scribes" belongs in the passage because it's in the Aramaic Peshitta:

Younan interlinear, with additional transliterations
<!-- m --><a class="postlink" href="http://www.peshitta.org">http://www.peshitta.org</a><!-- m -->
See also Murdock etc. at
<!-- m --><a class="postlink" href="http://www.dukhrana.com/peshitta/index.php">http://www.dukhrana.com/peshitta/index.php</a><!-- m -->
Then the rabbi-kahna [chief rabbis/priests] and Sapra [Scribes] and elders of the people were gathered at the court of the Rab-Kahna [Chief/High Rabbi] who was called Qayapa.
Reply
#27
Diatesseron & Peshitta to the Rescue of Conflicting Greek Manuscripts
John 3:13, 5:3-4, 7:8, 8:16, 8:54, 9:35, 11:25

As a consequence of imperfect translation from the original Aramaic Peshitta, and less-than-ideal transmission of texts through the years, different Greek manuscripts say slightly different things. We'll take a look at some of those variant readings. The original Aramaic Peshitta, bolstered by the Diatesseron when it comes to the 4 Gospels, can referee the variant Greek readings.

John 3:13, English Standard Version (ESV)
<!-- m --><a class="postlink" href="https://www.biblegateway.com/passage/?search=john+3%3A13&version=ESV;HCSB;MOUNCE;DLNT">https://www.biblegateway.com/passage/?s ... OUNCE;DLNT</a><!-- m -->
No one has ascended into heaven
except he who descended from heaven,
the Son of Man.[a: Some manuscripts add _who is in heaven_]

"Who is in heaven" was present as of A.D. 175:

Diatesseron 32:39
<!-- m --><a class="postlink" href="http://www.ccel.org/ccel/schaff/anf09.iv.iii.xxxii.html">http://www.ccel.org/ccel/schaff/anf09.iv.iii.xxxii.html</a><!-- m -->
And no man hath ascended up into heaven,
except him that descended from heaven,
the Son of man, which is in heaven.

The original Aramaic Peshitta has "who is in heaven":

John 3:13, Younan interlinear at <!-- m --><a class="postlink" href="http://www.peshitta.org">http://www.peshitta.org</a><!-- m -->
And no man has ascended into heaven except
he who descended from Heaven,
the Son of Man, he who is in Heaven.

============================.
John 5:3-4 (ESV)
<!-- m --><a class="postlink" href="https://www.biblegateway.com/passage/?search=John+5%3A3-5&version=ESV;HCSB;MOUNCE;DLNT">https://www.biblegateway.com/passage/?s ... OUNCE;DLNT</a><!-- m -->
In these lay a multitude of invalids?blind, lame, and paralyzed.[a: Some manuscripts insert, wholly or in part,
_waiting for the moving of the water;
4 for an angel of the Lord went down at certain seasons into the pool,
and stirred the water:
whoever stepped in first after the stirring of the water
was healed of whatever disease he had_]

Except for the phrase "of the Lord," all of the text in question was present as of A.D. 175, with "diseases" being here "pain":

Diatesseron 22:11-13
<!-- m --><a class="postlink" href="http://www.ccel.org/ccel/schaff/anf09.iv.iii.xxii.html">http://www.ccel.org/ccel/schaff/anf09.iv.iii.xxii.html</a><!-- m -->
And there were laid in them much people of the sick, and blind, and lame, and paralysed,
waiting for the moving of the water.
And the angel from time to time went down into the place of bathing,
and moved the water;
and the first that went down after the moving of the water,
every pain that he had was healed.

Except for "of the Lord," all of the text in question was present in the original Aramaic, with "diseases" again being here "pain":

John 5:3-4, Younan interlinear at <!-- m --><a class="postlink" href="http://www.peshitta.org">http://www.peshitta.org</a><!-- m -->
And in these were laying many people who were sick, and the blind and lame and crippled,
and they were anticipating the stirring of the waters,
4. for from time to time a malaka [angel] would descend to the place of baptism and would stir the waters,
and whoever would descend first
after the movement of the waters
would be healed [literally: be made whole] (of) every pain that he had.

============================.
John 7:8 (ESV)
<!-- m --><a class="postlink" href="https://www.biblegateway.com/passage/?search=John+7%3A8&version=ESV;HCSB;MOUNCE;DLNT">https://www.biblegateway.com/passage/?s ... OUNCE;DLNT</a><!-- m -->
You go up to the feast.
I am not[a: Some manuscripts add _yet_] going up to this feast,
for my time has not yet fully come."
The qualifier "yet" (obtained from Aramaic to Greek to English) was present as of A.D. 175 as a "now" (obtained from Aramaic to Arabic to English):

Diatesseron 28:7-8
<!-- m --><a class="postlink" href="http://www.ccel.org/ccel/schaff/anf09.iv.iii.xxviii.html">http://www.ccel.org/ccel/schaff/anf09.i ... xviii.html</a><!-- m -->
As for you, go ye up unto this feast:
but I go not up now to this feast;
for my time has not yet been completed.

The qualifier "now" is present in the original Aramaic:

John 7:8, Younan interlinear at <!-- m --><a class="postlink" href="http://www.peshitta.org">http://www.peshitta.org</a><!-- m -->
You go up to this feast.
I will not go up to this feast now
because my time is not yet finished."

============================.
John 8:16 (ESV)
<!-- m --><a class="postlink" href="https://www.biblegateway.com/passage/?search=John+8%3A16&version=ESV;HCSB;MOUNCE;DLNT">https://www.biblegateway.com/passage/?s ... OUNCE;DLNT</a><!-- m -->
Yet even if I do judge,
my judgment is true,
for it is not I alone who judge,
but I and the Father[a: Some manuscripts _he_] who sent me.

"Father," and more precisely "my Father," was present as of A.D. 175:

Diatesseron 35:26-29
<!-- m --><a class="postlink" href="http://www.ccel.org/ccel/schaff/anf09.iv.iii.xxxv.html">http://www.ccel.org/ccel/schaff/anf09.iv.iii.xxxv.html</a><!-- m -->
And even if I judge,
my judgement is true;
because I am not alone,
but I and my Father which sent me.

The phrase "my Father" is present in the original Aramaic:

John 8:16, Younan interlinear at <!-- m --><a class="postlink" href="http://www.peshitta.org">http://www.peshitta.org</a><!-- m -->
Yet if I do judge,
my judgment is true,
because it is not I alone,
rather I and Abbi [my Father] who sent me.

============================.
John 8:54 (ESV)
<!-- m --><a class="postlink" href="https://www.biblegateway.com/passage/?search=John+8%3A54&version=ESV;HCSB;MOUNCE;DLNT">https://www.biblegateway.com/passage/?s ... OUNCE;DLNT</a><!-- m -->
?.my Father who glorifies me,
of whom you say,
'He is our God.'[a: Some manuscripts _your God_]

The phrase "_our_ God" was present as of A.D. 175:

Diatesseron 36:4-5
<!-- m --><a class="postlink" href="http://www.ccel.org/ccel/schaff/anf09.iv.iii.xxxvi.html">http://www.ccel.org/ccel/schaff/anf09.iv.iii.xxxvi.html</a><!-- m -->
my Father is he that glorifieth me;
of whom ye say, that
he is our God?.

The phrase "_our_ God" is present in the original Aramaic:

John 8:54, Younan interlinear at <!-- m --><a class="postlink" href="http://www.peshitta.org">http://www.peshitta.org</a><!-- m -->
?.(It is) Abbi [my Father] who glorifies me,
He whom you said, 'that is Allahan [our Allaha].'

============================.
John 9:35 (ESV)
<!-- m --><a class="postlink" href="https://www.biblegateway.com/passage/?search=John+9%3A35&version=ESV;HCSB;MOUNCE;DLNT">https://www.biblegateway.com/passage/?s ... OUNCE;DLNT</a><!-- m -->
Jesus heard that they had cast him out, and having found him he said,
"Do you believe in the Son of Man?"[a: Some manuscripts _the Son of God_]

The phrase "the Son of God" was present as of A.D. 175:

Diatesseron 36:44-45
<!-- m --><a class="postlink" href="http://www.ccel.org/ccel/schaff/anf09.iv.iii.xxxvi.html">http://www.ccel.org/ccel/schaff/anf09.iv.iii.xxxvi.html</a><!-- m -->
And Jesus heard of his being put forth without, and found him, and said unto him,
Dost thou believe in the Son of God?

"The Son of God" is present in the original Aramaic:

John 9:35, Younan interlinear at <!-- m --><a class="postlink" href="http://www.peshitta.org">http://www.peshitta.org</a><!-- m -->
And Yeshua heard that they had cast him outside, and he found him and said to him,
"Do you believe in the Son of Allaha [God]?"

============================.
John 11:25 (ESV)
<!-- m --><a class="postlink" href="https://www.biblegateway.com/passage/?search=John+11%3A25&version=ESV;HCSB;MOUNCE;DLNT">https://www.biblegateway.com/passage/?s ... OUNCE;DLNT</a><!-- m -->
Jesus said to her,
"I am the resurrection and the life.[a: Some manuscripts omit _and the life_]

The phrase "and the life" was present as of A.D. 175:

Diatesseron 38:9
<!-- m --><a class="postlink" href="http://www.ccel.org/ccel/schaff/anf09.iv.iii.xxxviii.html">http://www.ccel.org/ccel/schaff/anf09.i ... xviii.html</a><!-- m -->
Jesus said unto her,
I am the resurrection, and the life?.

The phrase "and the life" is present in the original Aramaic:

John 11:25, Younan interlinear at <!-- m --><a class="postlink" href="http://www.peshitta.org">http://www.peshitta.org</a><!-- m -->
Yeshua said to her,
"ENA-NA [I AM] the Nukhama [Resurrection] and the Life.
Reply
#28
DavidFord Wrote:Shlama Akhi Stephen!
Thanks so much for transcribing Khabouris.
I'll keep an eye out for more data showing that "the Greek New Testament has been... washed 'clean' of the Hebraic origins of Christianity."
I don't understand how "the Greek New Testament? has been inadvertently, if not insidiously used to 'help forward the affliction' of both Jews and Assyrians over the last 100+ years."

Shlama,
David

Shlama Akhi David:
I have edited my post, which prompted you to make a query. Please reread my last post. Since it is off-topic, please send me a private message so as not to impede the flow of this important topic which you have built on here.

Shlama,
Stephen
Reply
#29
More Refereeing by the Peshitta & Diatesseron
of Conflicting Greek Readings:
Jn 13:10, 14:4, 14:14;
Lk 2:33, 2:43, 3:22, 22:43-44, 23:34, 24:51

John 13:10 (ESV)
<!-- m --><a class="postlink" href="https://www.biblegateway.com/passage/?search=john%2013%3A10&version=ESV;HCSB;MOUNCE;DLNT">https://www.biblegateway.com/passage/?s ... OUNCE;DLNT</a><!-- m -->
Jesus said to him,
"The one who has bathed does not need to wash,
except for his feet,[a: Some manuscripts omit _except for his feet_]
but is completely clean.

The phrase "except for his feet" was present as of A.D. 175:

Diatesseron 44:20-21
<!-- m --><a class="postlink" href="http://www.ccel.org/ccel/schaff/anf09.iv.iii.xliv.html">http://www.ccel.org/ccel/schaff/anf09.iv.iii.xliv.html</a><!-- m -->
Jesus said unto him,
He that batheth needeth not to wash save his feet,
whereas his whole _body_ is clean?.

The phrase "except for his feet" is present in the original Aramaic:

John 13:10 (Younan of peshitta.org)
Yeshua said to him,
"He who has bathed does not need but to wash only his feet,
for all of him is clean.

===========================.
John 14:4 (HCSB)
<!-- m --><a class="postlink" href="https://www.biblegateway.com/passage/?search=john+14%3A4&version=ESV;HCSB;MOUNCE;DLNT">https://www.biblegateway.com/passage/?s ... OUNCE;DLNT</a><!-- m -->
You know the way to where I am going."[a:
Other mss read this verse:
_And you know where I am going,
and you know the way_]

The fuller version of that verse was present as of A.D. 175:

Diatesseron 45:33
<!-- m --><a class="postlink" href="http://www.ccel.org/ccel/schaff/anf09.iv.iii.xlv.html">http://www.ccel.org/ccel/schaff/anf09.iv.iii.xlv.html</a><!-- m -->
And the place that I go ye know,
and the way ye know.

The fuller version of the verse is present in the original Aramaic:

John 14:4 (Younan of peshitta.org)
And you know where I go,
and you know the way."

===========================.
John 14:14 (HCSB)
<!-- m --><a class="postlink" href="https://www.biblegateway.com/passage/?search=john+14%3A14&version=ESV;HCSB;MOUNCE;DLNT">https://www.biblegateway.com/passage/?s ... OUNCE;DLNT</a><!-- m -->
If you ask Me[a] anything in My name,
I will do it.[b]
a Other mss omit _Me_
b Other mss omit all of v. 14

There are at least 2 Arabic manuscripts of the Diatesseron. Both have the verse, but only one clearly has the "me":

Diatesseron 45:42-44
<!-- m --><a class="postlink" href="http://www.ccel.org/ccel/schaff/anf09.iv.iii.xlv.html">http://www.ccel.org/ccel/schaff/anf09.iv.iii.xlv.html</a><!-- m -->
And if ye ask me[3157: The Borg. ms. has _me_ clearly (cf. Peshitta). The Vat. ms. is ambiguous.] in my name,
I will do it.

The verse and the "me" is present in the original Aramaic:

John 14:14 (Younan of peshitta.org)
And if you ask of me in my name,
I will do it.

===========================.
Luke 2:33 (HCSB)
<!-- m --><a class="postlink" href="https://www.biblegateway.com/passage/?search=luke+2%3A33-34&version=ESV;HCSB;MOUNCE;DLNT">https://www.biblegateway.com/passage/?s ... OUNCE;DLNT</a><!-- m -->
His father and mother[a: Other mss read _But Joseph and His mother_] were amazed at what was being said about Him.

The "Joseph and His mother" phrasing was had as of A.D. 175:

Diatesseron 2:41-42
<!-- m --><a class="postlink" href="http://www.ccel.org/ccel/schaff/anf09.iv.iii.ii.html">http://www.ccel.org/ccel/schaff/anf09.iv.iii.ii.html</a><!-- m -->
And Joseph and his mother were marvelling at the things which were being said concerning him.

The "Joseph and His mother" phrasing is present in the original Aramaic:

Luke 2:33 (Younan of peshitta.org)
And Yosip and his mother were marveling at these things that were spoken concerning him.

===========================.
Luke 2:43 (HCSB)
<!-- m --><a class="postlink" href="https://www.biblegateway.com/passage/?search=Luke+2%3A43&version=ESV;HCSB;MOUNCE;DLNT">https://www.biblegateway.com/passage/?s ... OUNCE;DLNT</a><!-- m -->
After those days were over, as they were returning, the boy Jesus stayed behind in Jerusalem, but His parents[a: Other mss read _but Joseph and His mother_] did not know it.

The "Joseph and His mother" phrasing was had as of A.D. 175:

Diatesseron 3:27-28
<!-- m --><a class="postlink" href="http://www.ccel.org/ccel/schaff/anf09.iv.iii.iii.html">http://www.ccel.org/ccel/schaff/anf09.iv.iii.iii.html</a><!-- m -->
And when the days were accomplished, they returned; and the child [28] Jesus remained in Jerusalem, and Joseph and his mother knew not?.

The "Joseph and His mother" phrasing is present in the original Aramaic:

Luke 2:43 (Younan of peshitta.org)
And after the (feast) days were completed, they returned. But the boy Yeshua remained in Urishlim and Yosip and his mother did not know?.

===========================.
Luke 3:22 (ESV)
<!-- m --><a class="postlink" href="https://www.biblegateway.com/passage/?search=luke+3%3A22&version=ESV;HCSB;MOUNCE;DLNT">https://www.biblegateway.com/passage/?s ... OUNCE;DLNT</a><!-- m -->
and the Holy Spirit descended on him in bodily form, like a dove; and a voice came from heaven,
"You are my beloved Son;
with you I am well pleased."[b: Some manuscripts _beloved Son; today I have begotten you_]

The Diatesseron lacks Luke 3:22, instead having the parallel passage from Matthew 3:17, and thus is unable to supplement the Peshitta this time around.

The "with you I am well pleased" phrasing is present in, and the erroneous reading "today I have begotten you" is absent from, the original Aramaic:

Luke 3:22 (Younan of peshitta.org)
And the Rukha d'Qudsha [Spirit of Holiness] descended upon him in the likeness of the form of a dove, and a voice came from heaven that said,
"You are my beloved Son
in whom I'm pleased."

===========================.
Luke 22:43-44 (HCSB)
<!-- m --><a class="postlink" href="https://www.biblegateway.com/passage/?search=Luke+22%3A43-44&version=ESV;HCSB;MOUNCE;DLNT">https://www.biblegateway.com/passage/?s ... OUNCE;DLNT</a><!-- m -->
[43 Then an angel from heaven appeared to Him, strengthening Him.
44 Being in anguish, He prayed more fervently,
and His sweat became like drops of blood falling to the ground.][a: Other mss omit bracketed text]

The passage was had as of A.D. 175:

Diatesseron 48:16-18
<!-- m --><a class="postlink" href="http://www.ccel.org/ccel/schaff/anf09.iv.iii.xlviii.html">http://www.ccel.org/ccel/schaff/anf09.i ... lviii.html</a><!-- m -->
And there appeared unto him an angel from heaven, encouraging him.
And being afraid he prayed continuously: and his sweat became like a stream of blood, and fell on the ground.

The passage is present in the original Aramaic:

Luke 22:43-44 (Younan of peshitta.org)
And a malaka [angel] from Heaven appeared to strengthen him.
And while being in fear, he was praying earnestly
and his sweat became like drops of blood, and he fell upon the ground.

===========================.
Luke 23:34 (HCSB)
<!-- m --><a class="postlink" href="https://www.biblegateway.com/passage/?search=Luke+23%3A33-34&version=ESV;HCSB;MOUNCE;DLNT">https://www.biblegateway.com/passage/?s ... OUNCE;DLNT</a><!-- m -->
[34 Then Jesus said,
"Father, forgive them,
because they do not know what they are doing."][a: Other mss omit bracketed text]

The "forgive them" prayer was present as of A.D. 175:

Diatesseron 52:6
<!-- m --><a class="postlink" href="http://www.ccel.org/ccel/schaff/anf09.iv.iii.lii.html">http://www.ccel.org/ccel/schaff/anf09.iv.iii.lii.html</a><!-- m -->
And Jesus said,
My Father, forgive them;
for they know not what they do.

The "forgive them" prayer is present in the original Aramaic:

Luke 23:34 (Younan of peshitta.org)
And Yeshua was saying,
"Abba [Father], forgive them
for they do not know what they are doing."

===========================.
Luke 24:51 (ESV)
<!-- m --><a class="postlink" href="https://www.biblegateway.com/passage/?search=Luke+24%3A51-52&version=ESV;HCSB;MOUNCE;DLNT">https://www.biblegateway.com/passage/?s ... OUNCE;DLNT</a><!-- m -->
While he blessed them,
he parted from them and was carried up into heaven.

Bart Ehrman speculates re: whether the being 'taken up into heaven' portion was originally there. See

Ehrman, Bart D. 2005. _Misquoting Jesus: The Story Behind Who Changed the Bible and Why_ (HarperSanFrancisco), 242pp., 169-170 in the chapter "Theologically Motivated Alterations of the Text."
<!-- m --><a class="postlink" href="http://www.amazon.com/Misquoting-Jesus-Story-Behind-Changed/dp/0060859512">http://www.amazon.com/Misquoting-Jesus- ... 0060859512</a><!-- m -->

The clause was had as of A.D. 175:

Diatesseron 55:13
<!-- m --><a class="postlink" href="http://www.ccel.org/ccel/schaff/anf09.iv.iii.lv.html">http://www.ccel.org/ccel/schaff/anf09.iv.iii.lv.html</a><!-- m -->
And while he blessed them,
he was separated from them, and ascended into heaven?.

The clause is present in the original Aramaic:

Luke 24:51 (Younan of peshitta.org)
And it happened that while he blessed them,
he was separated from them and ascended into heaven.
Reply
#30
Refereeing Conflicting Greek Manuscripts, Part 3

It's a great shame that the Diatesseron isn't consulted by modern translators of the New Testament. It's an even greater shame that the original Aramaic Peshitta isn't used, while Greek translations of the original Aramaic, and conflicting Greek manuscripts, are used. The fog of confusion generated by the conflicting Greek manuscripts could be easily dispelled, were only the Aramaic Peshitta-- augmented for the 4 Gospels by the Diatesseron-- consulted.

The NIV mentions a few of the variants in Greek manuscripts, the ESV mentions more, and the HCSB mentions a lot. I'm wondering just how many Greek variants there are out there. Perhaps NT critic & ex-Christian Bart Ehrman has published a list of the variants.
After noting where the HCSB says there's a variant, I locate the corresponding passages in the Diatesseron by using a table that's in my Hope Hogg (1897) and Hamlyn Hill (1894) copies of the Diatesseron.

Diatesseron quotations are from
<!-- m --><a class="postlink" href="http://www.ccel.org/ccel/schaff/anf09.txt">http://www.ccel.org/ccel/schaff/anf09.txt</a><!-- m -->
Doing a "control - f"/ find for say "section xxi" on that webpage can bring one quickly to a particular section.

"Younan" refers to the interlinear translation of the 4 Gospels plus Acts 1-16 present at peshitta.org, with my word order and additional transliterations and modifications, present in draft form at
<!-- m --><a class="postlink" href="http://preview.tinyurl.com/k6tvrcd">http://preview.tinyurl.com/k6tvrcd</a><!-- m -->

John 1:27 (HCSB)
<!-- m --><a class="postlink" href="https://www.biblegateway.com/passage/?search=john%201%3A27&version=ESV;HCSB;MOUNCE;DLNT">https://www.biblegateway.com/passage/?s ... OUNCE;DLNT</a><!-- m -->
He is the One coming after me,[a:
Other mss add _who came before me_]
whose sandal strap I?m not worthy to untie."

The phrase "who came before me" was had as of A.D. 175, and is present in the original Aramaic of the Peshitta:

Diatesseron 4:10-11
this is he who I said cometh after me
and was before me,
the latchets of whose shoes I am not worthy to unloose.
John 1:27 (Younan)
This is he who will come after me,
yet is before me,
that I'm not worthy to loosen the straps of his sandals."

=======================.
John 1:34 (HCSB)
<!-- m --><a class="postlink" href="https://www.biblegateway.com/passage/?search=john+1%3A34&version=ESV;HCSB;MOUNCE;DLNT">https://www.biblegateway.com/passage/?s ... OUNCE;DLNT</a><!-- m -->
I have seen and testified that He is the Son of God!?[a:
Other mss read _is the Chosen One of God_]

The reading "is the Son of God" was had as of A.D. 175, and is in the original Aramaic of the Peshitta:

Diatesseron 4:41
And I have seen and borne witness that this is the Son of God.
John 1:34 (Younan)
And I saw and I testified that he is the Son of Allaha [God]."

=========================.
John 1:42 (HCSB)
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When Jesus saw him, He said,
"You are Simon, son of John.[a: Other mss read _Simon, son of Jonah_]
You will be called Cephas" (which means "Rock").

The reading "son of Jonah" was had as of A.D. 175, and is in the original Aramaic of the Peshitta:

Diatesseron 5:11
And Jesus looked upon him and said,
Thou art Simon, son of Jonah:
thou shalt be called Cephas.
John 1:42-43 (Younan)
and Yeshua gazed at him and said,
"You are Shimon Bar-d'Yonah [the son of Yonah].
You will be called Keepa [Rock]."
43. And on another day?.

Note also how the Greek translator supplied a definition of the Aramaic word "keepa."

============================.
John 3:13 (HCSB)
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No one has ascended into heaven
except the One who descended from heaven?
the Son of Man.[a:
Other mss add _who is in heaven_]

The phrase "who is in heaven" was had as of A.D. 175, and is in the original Aramaic of the Peshitta:

Diatesseron 32:39
And no man hath ascended up into heaven,
except him that descended from heaven,
the Son of man,
which is in heaven.
John 3:13 (Younan)
And no man has ascended into heaven
except he who descended from Heaven,
the Son of Man,
he who is in Heaven.

===========================.
John 3:15 (HCSB)
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14 Just as Moses lifted up the snake in the wilderness,
so the Son of Man must be lifted up,
15 so that everyone who believes in Him
will[a: Other mss add _not perish, but_] have eternal life.
16 "For God loved the world in this way:
He gave His One and Only Son,
so that everyone who believes in Him
will not perish but have eternal life.

Verse 15 had "will not perish, but have eternal life" as of A.D. 175:

Diatesseron 32:40-42
And as Moses lifted up the serpent in the wilderness,
so is the Son of man to be lifted up;
so that every man who may believe in him
may not perish, but have eternal life.
God so loved the world,
that he should give his only Son;
and so every one that believeth on him
should not perish, but should have eternal life.

Verse 15 has "will not perish, but have eternal life" in the original Aramaic of the Peshitta:

John 3 (Younan)
14. And as Moshe lifted up the serpent in the wilderness [or: desert],
thus the Son of Man is about to be lifted up,
15. (so) that everyone who believes in him
will not perish, but have life that is eternal.
16. For thus Allaha loved the world:
so as he would give His Son, Ekhadaya [THE ONE],
that whoever would believe in him
would not perish [literally: be destroyed], but would have life that is eternal.

============================.
John 3:25 (HCSB)
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Then a dispute arose between John?s disciples and a Jew[a: Other mss read _and the Jews_] about purification.

John?s disciples were here disputing with only 1 person as of A.D. 175, and in the original Aramaic of the Peshitta:

Diatesseron 6:8-9
And there was an inquiry between one of John's disciples and one of the Jews about purifying.
John 3:25 (Younan)
And a question had arisen about purification to one of the talmida [students] of Yukhanan with a certain Yehudean.

===========================.
John 3:34 (HCSB)
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For God sent Him,
and He speaks God?s words,
since He[a: Other mss read _since God_] gives the Spirit without measure.

The phrase "God gives" was had as of A.D. 175, and is in the original Aramaic of the Peshitta:

Diatesseron 17-18
And he whom God hath sent
speaketh the words of God:
God gave not the Spirit by measure.
John 3:34 (Younan)
For whoever that Allaha [God] sends,
he speaks the words of Allaha.
For it is not in measure Allaha gives the Rukha [Spirit].

============================.
John 4:1 (HCSB)
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When Jesus[a: Other mss read _the Lord_] knew that the Pharisees heard He was making and baptizing more disciples than John?.

The line mentioned "Jesus" as of A.D. 175, and this is in the original Aramaic of the Peshitta:

Diatesseron 6:20-21
And Jesus learned that the Pharisees had heard that he had received many disciples, and that he was baptizing more than John?.
John 4:1 (Younan)
Now Yeshua knew that the Pharisees had heard he made many talmida and was baptizing more than Yukhanan?.

==========================.
John 4:9 (HCSB)
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"How is it that You, a Jew, ask for a drink from me, a Samaritan woman?? she asked Him. For Jews do not associate with Samaritans.[b: Other mss omit _For Jews do not associate with Samaritans_.]

The explanatory remark about non-association was had as of A.D. 175, and is in the original Aramaic of the Peshitta:

Diatesseron 13-14
And that Samaritan woman said unto him, How dost thou, being a Jew, ask me to give thee to drink, while I am a Samaritan woman? (And the Jews mingle not with the Samaritans)
John 4:9 (Younan)
That Shamaritan woman said to him, "How is it (that) you are a Yehudean, and you ask from me to drink, for I'm a Shamaritan woman?"-- for the Yehudeans do not have social dealings with the Shamaritans.

=====================.
John 4:42 (HCSB)
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And they told the woman, "We no longer believe because of what you said, for we have heard for ourselves and know that this really is the Savior of the world."[a: Other mss add _the Messiah_]

The phrase "the Messiah" was had as of A.D. 175, and is in the original Aramaic of the Peshitta:

Diatesseron 21:46
and they said to that woman, Now not because of thy saying have we believed in him: we have heard and known that this truly is the Messiah, the Saviour of the world.
John 4:42 (Younan)
and they were saying to that woman that, "From henceforth it is not because of your word that we believe in him, for we have heard and know that this is certainly the Meshikha, the Life-Giver of the world!"
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