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How would you translate this?:
Matthew 6:7
https://biblehub.com/texts/matthew/6-7.htm
Westcott and Hort / {NA28 variants}
Προσευχόμενοι δὲ μὴ βατταλογήσητε ὥσπερ οἱ ἐθνικοί,
δοκοῦσιν γὰρ ὅτι ἐν τῇ πολυλογίᾳ αὐτῶν εἰσακουσθήσονται·

Matthew 6:7
https://biblehub.com/interlinear/matthew/6-7.htm
945/ battalogēsēte/ βατταλογήσητε

945. battalogeó
https://biblehub.com/greek/945.htm
battalogeó: to stammer
Original Word: βαττολογέω
Part of Speech: Verb
Transliteration: battalogeó
Phonetic Spelling: (bat-tol-og-eh'-o)
Definition: to stammer
....
Word Origin
from battos (stammerer) and logos

Matthew 6:7
http://dukhrana.com/peshitta/analyze_ver...ize=125%25
(Etheridge) And when thou art praying, be not wordy, like the profane;
for they think that in much speaking they are heard.
(Murdock) And when ye pray, be not garrulous like the heathen;
for they expect to be heard for their abundance of words.

R. Payne Smith's Thesaurus Syriacus
http://dukhrana.com/lexicon//lookup.php?p=3211&l=1
How would you translate this?:
John 16:2
https://biblehub.com/texts/john/16-2.htm
Westcott and Hort / {NA28 variants}
ἀποσυναγώγους ποιήσουσιν ὑμᾶς· ἀλλ' ἔρχεται ὥρα ἵνα πᾶς ὁ ἀποκτείνας ὑμᾶς δόξῃ λατρείαν προσφέρειν τῷ θεῷ.

https://biblehub.com/interlinear/john/16-2.htm
656/ aposynagōgous/ ἀποσυναγώγους
4160/ poiēsousin/ ποιήσουσιν

656. aposunagógos
https://biblehub.com/greek/656.htm
Original Word: ἀποσυνάγωγος, ον
Part of Speech: Adjective
Transliteration: aposunagógos
Phonetic Spelling: (ap-os-oon-ag'-o-gos)
....
Word Origin
from apo and sunagógé

575. apo
https://biblehub.com/greek/575.htm
apo: from, away from
Original Word: ἀπό
Part of Speech: Preposition
Transliteration: apo
Phonetic Spelling: (apo')
Definition: from, away from
Usage: from, away from.
NAS Exhaustive Concordance
Word Origin
a preposition and a prim. particle
Definition
from, away from
NASB Translation
after (1), against (4), ago (2), alike* (1), among (2), away (3), away* (1), because (9), before* (1), belonged (1), deserting* (1), distance (1), hereafter* (1), initiative (1), left (1), off (1), once* (1), since (11), since* (3), some (1), way (1).

4160. poieó
https://biblehub.com/greek/4160.htm
poieó: to make, do
Original Word: ποιέω
Part of Speech: Verb
Transliteration: poieó
Phonetic Spelling: (poy-eh'-o)
Definition: to make, do
Usage: (a) I make, manufacture, construct, (b) I do, act, cause.
NAS Exhaustive Concordance
Word Origin
a prim. word
Definition
to make, do
NASB Translation
accomplished (1), act (4), acted (3), acting (1), acts (2), appointed (3), away* (1), bear (5), bearing (1), bears (3), become (1), bore (1), bring (1), bring...to pass (1), bring about (2), bringing (1), brings forth (1), call (1), carried (1), carries (1), carry (1), cause (3), causes (2), causing (1), commit (2), commits (2), committed (4), composed (1), consider (1), created things (1), dealt (1), did (33), did...do (2), do (170), does (16), does...do (1), doing (38), done (43), establishing (1), execute (4), exercises (1), expose* (1), formed (1), formed a conspiracy (1), forms (1), gave (4), give (4), gives (1), giving (1), have (2), have kept (1), having (1), held (1), indulging (1), keep (3), keeps (1), kept (1), made (38), make (47), makes (7), making (9), observe (2), offer (1), offering (1), perform (4), performed (8), performing (7), performs (1), practice (5), practices (11), practicing (1), present (1), proceeding (1), produce (3), produced (1), produces (2), producing (1), provide (1), put (1), satisfy* (1), setting (1), show (2), showed (1), shown (1), spend (1), spent (4), took (1), treat (6), treated (1), weaker (1), worked (1), working (1).

John 16:2
http://dukhrana.com/peshitta/analyze_ver...ize=125%25
(Etheridge) They shall cast you out from their synagogues;
and the hour cometh when every one who shall kill you
will think that a sacrifice he offereth unto Aloha.
(Murdock) For they will eject you from their synagogues;
and the hour will come, that whoever shall kill you,
will suppose that he presenteth an offering to God.

===============================================================.
How would you render Romans 9:22-23?

Romans 9:22
https://biblehub.com/commentaries/romans/9-22.htm
Meyer's NT Commentary
Romans 9:22 f. forms a conditional interrogative sentence, the apodosis of which is not expressed, but is gathered from the context.... It is to be translated: “But how if God, although minded to manifest His wrath and to make known His power, has endured with much long-suffering vessels of wrath, which are nevertheless adjusted for destruction, in order also to make known the riches of His glory on vessels of mercy, which He has prepared beforehand for glory?”
....
Cambridge Bible for Schools and Colleges
22. What if God, &c.] The Gr. construction in Romans 9:22-23 is broken and peculiar. Rendered nearly lit., the verses run: But if God, choosing to demonstrate His wrath, and make known what He can do, bore with much longsuffering vessels of wrath, fitted unto ruin; and that He might make known the wealth of His glory on vessels of mercy, which He fore-prepared unto glory?

Romans 9:22
http://dukhrana.com/peshitta/analyze_ver...ize=125%25
(Etheridge) BUT if Aloha, willing to reveal his wrath, and to make known his power, in his much patience bore with the vessels of wrath who were perfected for destruction,
(Murdock) And if God, being disposed to exhibit his wrath and to make known his power, in abundance of long-suffering, brought wrath upon the vessels of wrath which were complete for destruction;

Romans 9:23
http://dukhrana.com/peshitta/analyze_ver...ize=125%25
(Etheridge) and poured his mercy upon the vessels of mercy who were prepared of Aloha for glory,
(Murdock) and made his mercy flow forth upon the vessels of mercy, which were prepared by God for glory;

Romans 9 (Aramaic Bible in Plain English)
https://biblehub.com/aramaic-plain-english/romans/9.htm
21 Or is not a potter authorized over the clay to make some formed things from it, one vessel for honor and one for dishonor?

22 But if God was willing to show his wrath and reveal his power, bringing wrath with a multitude of patience against vessels of wrath that were perfected for destruction,

23 And his love overflowed on the vessels of compassion that were prepared by God for glory; 24 For we are called, not only from the Jews but also from the Gentiles. 25 Just as it says also in Hosea: "I shall call those who were not my people, 'My people', and you who were not beloved, 'Beloved'. 26 For it shall be in the place where they were called, 'Not my people', there they shall be called 'children of THE LIVING GOD.' "

27 But Isaiah preached against the children of Israel: "If the number of the children of Israel is as the sand of the sea, a remnant of them shall be saved." 28 He has cut the matter short and has cut it off; THE LORD JEHOVAH shall do it upon The Earth. 29 And as that which Isaiah said before: "If THE LORD JEHOVAH of Hosts had not left survivors, we would have been like Sadom and we would have been like Amorah.

30 What shall we say, therefore?

The Gentiles, who did not run after righteousness have obtained righteousness, even the righteousness which is from faith,
31 But Israel that had run after The Written Law of righteousness did not obtain the Law of righteousness?
32 Why? Because it was not from faith, but from the works of The Written Law, for they were stumbled at the stumbling stone, 33 As it is written: "Behold. I have laid down in Zion a stumbling stone and a stone of offense and whoever will believe in him will not be disappointed."
Do you think Romans 13:3 is better rendered with:
"good workers"?
"good works"?

Romans 13:3 (Aramaic Bible in Plain English)
https://biblehub.com/romans/13-3.htm
For judges are not a fear to the good doer,
but to the wicked.
Do you wish, therefore, to be unafraid of the authority?
Do good, and you shall have praise from him.

https://biblehub.com/commentaries/romans/13-3.htm
Romans 13:3
For rulers are not a terror to good works,
but to the evil.
Will you then not be afraid of the power?
do that which is good, and you shall have praise of the same:
....
Ellicott's Commentary for English Readers
(3) To good works.—Literally, to the good work, as if it were personified.
....
Meyer's NT Commentary
Romans 13:3. ....
τῷ ἀγαθῷ ἔργῳ] The good work and the evil work are personified. We are not here to compare Romans 2:7 or Romans 2:15 (Reiche, de Wette).

Romans 13:3
http://dukhrana.com/peshitta/analyze_ver...ize=125%25
(Etheridge) For judges are not a terror to the workers of good,
but to the evil.
Wilt thou then not be afraid of the power?
do good, and thou shalt have praise from him.
(Murdock) For judges are not a terror to good deeds,
but to evil deeds.
Wouldst thou then not be afraid of the authority ?
Do good, and thou shalt have praise from it.
(KJV) For rulers are not a terror to good works,
but to the evil.
Wilt thou then not be afraid of the power?
do that which is good, and thou shalt have praise of the same:

Dutch translations at http://dukhrana.com
Romans 13:3 - Want rechters zijn geen bedreigingletterlijk 'angst' geweest voor wie goed doet,
maar voor wie slecht doet.
Wil je daarom zijn gezag niet vrezen?
Doe dan het goede en je zult zijn achting hebben.
Romans 13:3 - Want rechters zijn geen gevaar voor wie goed doen,
maar voor wie kwaad doen.
Wil je dan zonder angst leven voor het gezag?
Doe het goede en je zult er lof van ontvangen,
working with google translate:
Romans 13:3 - For judges have not been a literal "fear" of those who do good,
but those who do bad.
Do you therefore not want to fear his authority?
Then do the right thing and you will have his esteem.
Romans 13:3 - For judges are not a danger to those who do good,
but to those who do evil.
Do you want to live without fear for authority?
Do the right thing and you will receive praise from it,

l'ai-b-d-a: to servants; to deeds

http://dukhrana.com/lexicon/word.php?adr...ize=125%25
ˁbd, ˁbdˀ (ˁăḇeḏ, ˁaḇdā) n.m. servant
1 servant Com. Dan6:21 ... Daniel, servant of the living God. BR 759:3(1) ... a slave and his property belongs to his master. BR 1293:10(4) ... you wanted one as a slave. Now we are all your slaves. BT Qid 70a(30) ... he was in the habit of calling people slaves. (a) royal subject OfAMesop, BAEzra. Ezra4:11 ... your servants, people of Trans-Euphratia.
For the JBA expression ... (a profession) see M. Macuch, "The Talmudic Expression ‘Servant of the Fire’ in the Light of Pahlavi Legal Sources," JSAI 26 (2002): 109−29 and note to ˁbd #3.

http://dukhrana.com/lexicon/word.php?adr...=khabouris
ˁbd, ˁbdˀ (ˁḇāḏ, ˁḇāḏā) v.n. labor
Mand. .... abada
1 labor, work (v.n.) Com. P Prov31:13 ... (a) administration Syr. P StDan(1)2:49 ... (b) rite Man. © operation Syr. ThbK1 104:7 . (c.1) (gram.): predicate of verbal sentence Syr. BhGr 37:1 . (d) edification Syr.
2 result of work Com. (a) story Syr. (b) creature, creation Syr. MB 7:82 ... by means of small gods and sculpted images, the work of hands. PhilV 71(11) . (b.1) reality Syr. 1 ... etc. : to come to pass Syr. AGnEx 124.3 ... to show that the word that had previously been said to Abraham in a promise came to pass. JSmem 8:271 ... all those prophetic words came to pass. AngelZacharia 38 ... you must be deaf and dumb until they come to pass. (b.2) event Syr. JS_Elijah 2:197 ... the cave whose fame and event were beloved by him. ChronEdess 2:5 ... more than 2000 people died in this event. © thing Syr. P 4Ezra 6:54 ... (d) wealth Syr.
3 baggage, burden Syr. ChrPsD1 282:15 .
What's the best way to render Hebrews 6:6?

Hebrews 6:4-6 (Norton)
4. But those cannot possibly be afresh renewed unto conversion, who have once gone down into immersion, and have tasted of the gift which is from heaven, and have received the Spirit of Holiness, 
5. and have tasted of the good word of God, and of the might of the world which is to be,
6. if they shall again sin, and shall crucify afresh the Son of God, and treat him with contempt.
-- William Norton, _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_ (1889), cxxxii + 47pp. 
https://books.google.com/books?id=U0QYAA...22&f=false

Heb 6:6 (APNT)
https://aramaicdb.lightofword.org/en-us/...ons-search
to sin again and to be renewed to repentance from the beginning 
and to crucify and to disparage the Son of God from the beginning.

Hebrews 6:6 (Aramaic Bible in Plain English)
https://biblehub.com/hebrews/6-6.htm
Who would sin again and again crucify The Son of God, and become contemptible, 
cannot be renewed to conversion.

Hebrews 6:6
http://dukhrana.com/peshitta/analyze_ver...ize=125%25
(Etheridge) (and) who again shall sin, cannot again be renewed unto conversion, 
who would afresh crucify and put to shame the Son of God.
(Murdock) cannot again sin, and a second time be renewed to repentance; 
or a second time crucify and insult the Son of God.
(KJV) If they shall fall away, to renew them again unto repentance; 
seeing they crucify to themselves the Son of God afresh, and put him to an open shame.

Dutch translations at http://dukhrana.com
Hebrews 6:6 - en ze zouden weer zondigen^[1 Johannes 3:6-10 en Hebreeën 10:26] en opnieuw worden hersteld tot berouw en ze zouden opnieuw de Zoon van God kruisigen en verachten.
Hebrews 6:6 - en dan weer zondigen en weer vernieuwd worden tot bekering, die kruisigen en verachten de Zoon van GOD opnieuw.
       en dan weer zondigen - dit is de lezing van de Aramese Peshitta. De lezing van de Griekse NA28, MHT en TR luidt: ‘en afvallig geworden zijn’.
       verachten - zie de noot bij Mt. 1:19 over ‘openlijk te schande maken’.
google translate:
Hebrews 6:6 - and they would sin again^[1 John 3: 6-10 and Hebrews 10:26] and be restored to repentance again 
and they would again crucify and despise the Son of God.
Hebrews 6:6 - and then sin again and be renewed again to repentance, 
those crucifying and despising the Son of GOD again.
       and then sin again - this is the reading of the Aramean Peshitta. The reading of the Greek NA28, MHT and TR reads: "and have fallen away".
       despise - see the note at Mt. 1:19 about "publicly disgracing."

Hebreos 6 - Biblia Peshita (Nuevo Testamento)
https://www.bibliatodo.com/la-biblia/Pes.../hebreos-6
6. regresen al pecado y sean otra vez renovados para arrepentimiento, 
por cuanto nuevamente crucificarían y expondrían a la ignominia al Hijo de Dios.
google translate:
6. return to sin and be renewed again for repentance,
because again they would crucify and expose the Son of God to ignominy.
How do you think Acts 2:30 originally read?

Acts 2:30 (HCSB)
https://www.biblegateway.com/passage/?se...rsion=HCSB
Since he was a prophet, he knew that God had sworn an oath to him to seat one of his descendants[a][b] on his throne.
a: Other mss add _according to the flesh to raise up the Messiah_
b: Lit _one from the fruit of his loin_

Acts 2:30
https://biblehub.com/texts/acts/2-30.htm
Westcott and Hort / {NA28 variants}
προφήτης οὖν ὑπάρχων, καὶ εἰδὼς ὅτι ὅρκῳ ὤμοσεν αὐτῷ ὁ θεὸς
ἐκ καρποῦ τῆς ὀσφύος αὐτοῦ
καθίσαι ἐπὶ τὸν θρόνον αὐτοῦ,
RP Byzantine Majority Text 2005
Προφήτης οὖν ὑπάρχων, καὶ εἰδὼς ὅτι ὅρκῳ ὤμοσεν αὐτῷ ὁ θεός,
ἐκ καρποῦ τῆς ὀσφύος αὐτοῦ
τὸ κατὰ σάρκα ἀναστήσειν τὸν χριστόν,
καθίσαι ἐπὶ τοῦ θρόνου αὐτοῦ,

Acts 2:30
http://dukhrana.com/peshitta/analyze_ver...ize=125%25
(Etheridge) For he was a prophet, and knew that the oath Aloha had sworn to him,
Of the fruit of thy loins I will cause to sit upon thy throne:
(Murdock) For he was a prophet, and he knew, that God had sworn to him by an oath:
Of the fruit of thy bowels, I will seat [one] on thy throne.
(KJV) Therefore being a prophet, and knowing that God had sworn with an oath to him, that
of the fruit of his loins, according to the flesh, he would raise up Christ to sit on his throne;

====================================================================.
How do you think 1Cor 11:20 originally read?

1Corinthians 11:20
http://dukhrana.com/peshitta/analyze_ver...ize=125%25
(Etheridge) When then you are assembled, not as befitteth the day of the Lord you eat and drink,
(Murdock) When therefore ye come together, ye eat and drink, not as is becoming on the day of our Lord.
(KJV) When ye come together therefore into one place, this is not to eat the Lord's supper.

1 Corinthians 11:20
https://biblehub.com/1_corinthians/11-20.htm
Berean Literal Bible
Therefore, of you coming together in one place, it is not to eat the Lord's supper.
Aramaic Bible in Plain English
When therefore you assemble, it is not according to what is appropriate for the day of our Lord that you eat and drink.
Douay-Rheims Bible
When you come therefore together into one place, it is not now to eat the Lord's supper.
Young's Literal Translation
ye, then, coming together at the same place -- it is not to eat the Lord's supper;
Johann David Michaelis, _Introduction to the New Testament, tr., and augmented with notes (and a Dissertation on the origin and composition of the three first gospels)_ as translated by Herbert Marsh, 4 vols., vol. 2 part 1 (1802), 40+
https://books.google.com/books?id=Y1gHAAAAQAAJ&pg=PA39
The Peshito is the very best translation of the Greek Testament that I have ever read; that of Luther, though in some respects inferior to his translation of the Old Testament, holding the second rank. Of all the Syriac authors, with which I am acquainted, not excepting Ephrem and BarHebræus, its language is the most elegant and pure, not loaded with foreign words, like the Philoxenian version, and other later writings, and discovers the hand of a master, in rendering those passages, where the two idioms deviate from each other. It has no marks of the stiffness of a translation, but is written with the ease and fluency of an original; and this excellence of style must be ascribed to its antiquity, and to its being written in a city that was the residence of Syrian kings. See Rom. ix. 20. xiii. 1. Heb. vii. 3. 8. Acts v. 37. xix. 39. xxii. 3. xxvii. 3. compared with the first section of the Curæ in Act. Apost. Syr. where I have pointed out the excellent manner in which the the Syriac translator has rendered the Greek phrases, and in the third and sixth section of the Curæ other examples are quoted.

It is true that the Syriac version, like all human productions, is not destitute of faults, and, what is not to be regarded as a blemish, differs frequently from the modern modes of explanation : but I know of none that is so free from error, and none that I consult with so much confidence, in cases of difficulty and doubt. I have never met with a single instance where the Greek is so interpreted, as to betray a weakness and ignorance in the translator; and though in many other translations the original is rendered in so extraordinary a manner as almost to excite a smile, the Syriac version must be ever read with profound veneration.

Several explanations that were necessary for a Greek reader are omitted in the Syriac version, as being useless to a native Syrian: for instance, those of Eli, Eli, lama sabacthani, Matth. xxvii. 46. Ephphatha, Mark vii. 34. Siloam, John ix. 7. Tabitha, Acts ix. 36. Talitha kumi, Mark v. 41. Corban, Mark vii. 11. and Messias, John iv. 25. However, it is uncertain whether this omission is to be attributed to the ancient translator, or to subsequent transcribers. See the Curæ, p. 60.

The affinity of the Syriac to the dialect of Palestine is so great, as to justify in some respects the assertion, that the Syriac translator has recorded the actions and speeches of Christ in the very language in which he spake. The dialect of Jerusalem was East-Aramæan, or, as we call it, Chaldee, and according to this dialect are written the Aramæan words that are found in the Greek Testament, for instance Acts i. 19. 1 Cor. xvi. 22. The Syriac New Testament is written in the same language, but in a different dialect. In Galilee, though West-Aramæan was spoken, that is the dialect of Syria on this side the Euphrates, and of Mesopotamia, yet it was extremely corrupted, as may be gathered from the writings of the Sabii. The Syriac New Testament was certainly not written in this corrupt dialect, but in the purest Mesopotamian: and it is probable that Christ, though educated at Nazareth, used not the dialect of that country, but that of Judæa, which was spoken by Joseph and Mary: at least ... and other Aramæan expressions, are not Galilæan but pure Chaldee. The difference between the dialect which was spoken by Christ, and that of the Syriac translator, consisted almost wholly in the mode of pronouncing, and if a proper use had been made of this advantage, the Syriac version would be the most valuable commentary on the New Testament. Many obscure passages would be made clear, if the words were still on record which Jesus spake with his disciples in the Aramæan language, whether the dialect be called Syriac or Chaldee. But the translator appears not to have been fortunate in rendering passages of this nature, of which I will produce a single instance, Matth. xxviii. 1. ... If this had been translated ..., every Syrian would have immediately understood it, and it would have naturally led to the explanation that I have given of it in the fifth section of the fourth chapter. But it is translated ..., where he has preserved only one half of the Aramæan idiom: and I have frequently observed that, where it is almost unavoidable to render a Syriasm of the original by the same turn of phrase in the version, the translator has retained it, but where it was less obvious, he was not so fortunate as to make the discovery. This circumstance alone affords sufficient evidence, that the Syriac version was not written by one of Christ's immediate disciples.

We discover sometimes in the Syriac version, a Paronomasia, which was a favourite figure of the Oriental writers: for instance Acts ii. 30. where ... is translated ..., in reference to the following ..., though the same Greek word, in other places, is rendered by ... See also Cor. ix. 13. ... and ...

The mode adopted by the Syriac translator, with respect to the quotations from the Old Testament, deserves a more accurate inquiry than I have had leisure to make. But I have observed, 1. that he discovers sometimes an acquaintance with the Hebrew text: 2. that the quotations, except in the epistle to the Hebrews, correspond not to the text of the Syriac Old Testament in such a manner, as to justify the supposition that they were taken from it.

In the Curæ, in Act. Apost. § vi. p. 73, 74. I have taken notice of certain traces in the Syriac version, which lead to the supposition of its having been made by a native Jew. To the reasons alleged in that treatise, which I submit to the determination of my readers, I will add, that the Syriac translator appears to have been so well acquainted with Palestine, that he must at least have visited that country, for he has frequently restored geographical names in the Greek Testament to their true Oriental orthography. Capernaum is written in the Syriac Testament ... , that is, the village of Nahum; Bethania, is written ... ; Bethphage is written ... , which perfectly corresponds to its situation, for ... , in Arabic, signifies 'a valley between two opposite mountains,' an etymology which alone removes a contradiction which was supposed to exist between the New Testament and the Talmud^d ; and Bethesda, John v. 2. is written ... , which is probably conformable to the derivation, whether we translate it 'place of favour,' or 'place of the conflux of waters.'

[d: The Talmudists describe Bethphage as being close to Jerusalem, the Evangelists as being fifteen stadia distant from it. This is no contradiction, because Bethphage signifies the valley between Jerusalem and the mount of Olives, at well as the town which lay on the other side of the mount.]

The Syriac version therefore is the surest, and indeed the only guide, in discovering the etymology of geographical names, for the Arabic versions are too modern, and in other translations it was impossible to preserve the orthography of the East.

But this praise of the Syriac version I will not carry so far as to suppose that the translator was never mistaken, nor contend that his explanation of the garden and house Gethsemane (... or ...), Matth. xxvii. 36. viz. ... is to be preferred to another etymology, since an inhabitant of Edessa might be well acquainted with Judæa in general, without knowing the origin of the name of a summer-house in the neighbourhood of Jerusalem. Agreeably to the practice of the Syrians in translating from Greek authors, he has sometimes retained the Greek orthography, and for ..., has used ... though it was written in Hebrew ... See the Syriac Grammar, §63. He has often followed the same rule with respect to the names of persons, of which ..., 2 Cor. ii. 32. is an instance; and his etymology of Barabbas, Matth. xxvii. 16. ..., is different from the Hebrew, as Jerome relates in his remark on this passage, that he is called in the Hebrew Gospel, filius magistri eorum, which would be .: but if the Syriac translator was mistaken, it was no dishonour to be ignorant in regard to the name of a malefactor.

Simon, in his Hist. Crit. des Vers, ch. xv. has treated of the use of the Syriac version, and has taken from it some useful extracts. John Fr. Bernd has written a treatise, entitled Schediasma de primariis versionis Syriacæ virtutibus, Halæ 1732, but the author was at that time not possessed of the Oriental literature, which he has displayed in some later writings: Gutbier, in his preface to his Syriac Testament, has also made remarks on this subject, but they are made for the most part without judgement.

Beside the critical use of the Syriac version, which will be examined in the following section, it leads us sometimes to just and beautiful explanations, where other help is insufficient, for instance Matth. vi. 7. John xvi. 2. Rom. ix. 22. xiii. 3. and confirms some ancient rites, in which we are deeply interested, such as the celebration of Sunday, 1 Cor. xi. 20. And in discovering either the meaning of an unusual word, or the unusual meaning of a common word, where no assistance can be had from the Greek authors, the Syriac version may be of singular service, as the translator was probably acquainted with the language of common life, as well as with the language of books, and is at least of equal authority with a Greek lexicon of later ages.

Latin translations have been added to the Syriac version, in order to render its use more general, but as they are very erroneous, they cannot be consulted with safety, without attending at the same time to the Syriac text.

SECT. IX.
Critical use of the Syriac version.

THE chief advantage to be derived from the Syriac version is, in applying it to the purposes of criticism. Its high antiquity, and frequent deviation from the common reading, in passages of importance, must recommend the use of it to every critic, who in general will find himself rewarded for his trouble. Examples may be seen in Mill's Prolegomena, § 1246-1257, and still more in the seventh section of the Curæ, where I have constantly marked the rarity of the quoted reading. Those readings, which I have marked as rare, are of two kinds; either such as are found only in one, two, or three manuscripts, of which I have given, in the eleventh section of the Curæ, an alphabetical list, as far as regards the Acts of the Apostles; or such as have been hitherto found in no manuscript, whether this arises from their not existing in any manuscript, or from a negligent examination of them, a misfortune which has likewise been the fate of the Syriac version.

The difference between the Syriac version, and the greatest part of the Greek manuscripts, is no ground for condemning the former. It is natural to suppose, from its great antiquity, that it must deviate in many cases from the Greek manuscripts, the oldest of which were written above four hundred years later, and are mostly the produce of countries remote from Syria. They were probably taken neither from the same copy, nor from the same edition, and length of time must have rendered the difference still greater. But on the other hand, we must not suppose that every reading is genuine, where the Syriac version differs from the later manuscripts, because the ancient Greek copy, that was used by the Syriac translator, had undoubtedly its faults, the version itself has not descended unaltered to the present age, and our printed editions are extremely faulty. It is almost impossible therefore to give general rules on this subject, as it is often difficult to determine whether this difference must be ascribed to an error in the ancient Greek manuscript, from which the Syrian translated, to a corruption of the Syriac text, or a corruption of the Greek manuscripts that are now extant. This point being once determined, we should make a greater progress in the criticism of the New Testament.

In using the Syriac version, we must never forget that our present editions are very imperfect, and not conclude, that every reading of the Syriac printed text was the reading of the Greek manuscripts of the first century. Mark xiii. 37. we find ..., but we cannot certainly infer from this expression, that the reading in the Greek manuscript, used by the Syriac translator, was ..., since it is possible that the present Syriac word is an erratum for ..., the reading of the Philoxenian version. Here though we may conjecture that the old Greek manuscript had the above reading, yet as the erratum in the Syriac is so easy, we can make no certain conclusion till it be ratified by the authority of some Greek manuscript. The critic must perform what the editors have neglected, and above all things endeavour to render the Syriac text as correct as possible. For this purpose, if he has no Syriac manuscripts in his possession, he may have recourse to the Persic version in the Gospels, and to the Erpenian Arabic version, in the Epistles and Acts of the Apostles, as recommended in my father's treatise De var. lect. Nov. Test. caute colligendis, § 66. 72. 77. In the fifth and sixth sections of the Curæ, I have attempted to follow his example, but till we have more knowledge of the old Syriac manuscripts, we shall arrive at no certainty. In using the common editions of the Syriac Testament, those of Gutbier and Schaaf, the various readings printed at the end must always be examined, because they shew the difference between those and the more ancient editions, a caution which is the more necessary, as the later editors have had the imprudence to interpolate whole passages in the Syriac text, namely the beginning of John viii. Acts viii. 37. 1 John v. 7, &c.
...
the Codex Cantabrigiensis, which has a great affinity to the Syriac version....
How should 1Cor 7:6-7 be rendered?

1Corinthians 7:6
http://dukhrana.com/peshitta/analyze_ver...ize=125%25
(Etheridge) But this I speak as to the infirm; (and) not from commandment.
(Murdock) But this I say, as to weak persons, not of positive precept.
(KJV) But I speak this by permission, and not of commandment.

Dutch translations at http://dukhrana.com
1Corinthians 7:6 - Dit zeg ik slechts aan de zwakkeren^[Het Grieks heeft 'toestemming' of 'concessie'.], het is geen gebod.
1Corinthians 7:6 - Ik zeg dit met het oog op de zwakken, het is geen bevel.
met het oog op de zwakken - letterlijk: ‘als voor zwakken’, naar de lezing van de Aramese Peshitta. De lezing van de Griekse NA28, MHT en TR luidt: ‘om jullie tegemoet te komen’.
google translate:
1Corinthians 7:6 - I say this only to the weak^(the Greek has 'permission' or 'concession'.),
It is not a commandment.
1Corinthians 7:6 - I say this in view of the weak,
it is not an order.
with a view to the weak - literally "as for the weak", after the reading of the Aramean Peshitta. The reading of the Greek NA28, MHT and TR reads: "to accommodate you".

1Corinthians 7:7
http://dukhrana.com/peshitta/analyze_ver...ize=125%25
(Etheridge) For I would that all men were as I am, in chastity.
But every man hath the gift given to him from Aloha, this one thus, and the other thus.
(Murdock) For I would that all men might be like me in purity.
But every man is endowed with his gift of God; one thus, and another so.
(KJV) For I would that all men were even as I myself.
But every man hath his proper gift of God, one after this manner, and another after that.

Dutch translations at http://dukhrana.com
1Corinthians 7:7 - Want ik wenste dat alle mensen als ik waren in zuiverheid. Maar elk mens heeft een gave van God. De één zo, een ander zo.
1Corinthians 7:7 - Want ik zou wel willen dat alle mensen net als ik in reinheid waren, maar ieder mens heeft een gave van GOD, de één zo, de ander zo.
in reinheid - dit is de lezing van de Aramese Peshitta. In de lezing van de Griekse NA28, MHT en TR ontbreken deze woorden.
google translate:
1Corinthians 7:7 - Because I wish that all people like me were in purity.
But every person has a gift from God. One like that, another like that.
1Corinthians 7:7 - For I wish that all men were in purity just like me,
but every person has a gift from GOD, one like this, the other like that.
in purity - this is the reading of the Aramean Peshitta. In the reading of the Greek NA28, MHT and TR these words are missing.
How should Hebrews 5:7-8 be rendered?

Hebrews 5:7
http://dukhrana.com/peshitta/analyze_ver...ize=125%25
(Etheridge) When also with flesh he had been clothed, prayer and supplication, with a powerful cry, and with tears, he offered up unto Him who was able from death to revive him, and was heard.
(Murdock) Likewise, when he was clothed in flesh, he presented supplication and entreaty with intense invocation, and with tears, to him who was able to resuscitate him from death; and he was heard.
(KJV) Who in the days of his flesh, when he had offered up prayers and supplications with strong crying and tears unto him that was able to save him from death, and was heard in that he feared;

in Hebrews 5:7 interlinear
https://biblehub.com/interlinear/hebrews/5-7.htm
4982/sōzein/σῴζειν/ to save
2124/eulabeias/εὐλαβείας/ reverence

Dutch translations at http://dukhrana.com
Hebrews 5:7 - Hoewel ook hij met vlees was gekleed, offerde hij gebeden en smekingen, intense aanroep en tranen aan hem die hem van de dood kon redden. En hij werd verhoord.
Hebrews 5:7 - Toen Hij met (zijn) lichaam bekleed was, offerde Hij gebeden en smekingen, met luid geroep en onder tranen, aan Hem die Hem uit de dood tot Leven kon wekken en Hij werd verhoord.
lichaam - letterlijk: ‘vlees’.
Toen ... tot Leven kon wekken - dit is de lezing van de Aramese Peshitta. De lezing van de Griekse NA28, MHT en TR luidt: ‘Tijdens zijn dagen in het vlees heeft Hij gebeden en smekingen onder sterk geroep en tranen geofferd aan Hem, die Hem uit de dood kon redden’.
google translate:
Hebrews 5:7 - Although he too was clothed with flesh, he offered prayers and supplications, intense invocation and tears to him who could save him from death. And he was questioned.
Hebrews 5:7 - When He was clothed with (his) body, He offered prayers and supplications, with loud cries and with tears, to Him who could awaken Him from the dead and He was heard.
body - literally: "meat."
Then ... could bring to life - this is the reading of the Aramean Peshitta. The reading of the Greek NA28, MHT and TR reads: "During his days in the flesh, He has offered prayers and supplications with strong cries and tears to Him who could save Him from death."

Hebreos 5 - Biblia Peshita (Nuevo Testamento)
https://www.bibliatodo.com/la-biblia/Pes.../hebreos-5
7. Y cuando Él estaba vestido de carne, ofreció petición y súplica con intenso clamor y lágrimas a Aquel que era capaz de resucitarlo[1] de la muerte, y fue escuchado.
google translate:
7. And when He was clothed in flesh, He offered petition and supplication with intense cry and tears to Him who was able to resurrect him [1] from death, and was heard.
footnote in my hardcopy: "Aram., _nakheivji_, que puede traducirse tambien _darle vida, vivificario, vevivirlo_. Esta expresion es fiel evidencia de que Jesucristo estaba convencido de que el Padre no lo abandonaria en el Seol, aparte de que el Senor sabbia de antemano que habia venido para moris en la cruz. Gr., _librario del la muerte_."
using google translate:
"Aram., _Nakheivji_, which can also be translated _to give it life, life-giving, to survive it_." This expression is faithful evidence that Jesus Christ was convinced that the Father would not abandon him in Sheol, apart from the fact that the Lord knew beforehand that he had come for you die on the cross. Gr., _library of death_." [library-- huh?]

Hebrews 5:8
http://dukhrana.com/peshitta/analyze_ver...ize=125%25
(Etheridge) And though he was the Son, yet from the fear and the sufferings which he sustained he learned obedience.
(Murdock) And though he was a son, yet, from the fear and the sufferings he endured, he learned obedience.
(KJV) Though he were a Son, yet learned he obedience by the things which he suffered;

Dutch translations at http://dukhrana.com
Hebrews 5:8 - Hoewel hij de Zoon was, leerde hij gehoorzaamheid door de vrees en het lijden dat hij droeg.
Hebrews 5:8 - Hoewel Hij de Zoon was, leerde Hij gehoorzaamheid vanuit diep ontzag en door het lijden dat Hij droeg.
uit diep ontzag en .. dat Hij droeg - dit is de lezing van de Aramese Peshitta. De lezing van de Griekse NA28, MHT en TR luidt: ‘uit wat Hij geleden heeft’.
google translate:
Hebrews 5:8 - Although he was the Son, he learned obedience through the fear and suffering that he bore.
Hebrews 5:8 - Although He was the Son, He learned obedience from deep awe and suffering that He bore.
out of awe and ... that He wore - this is the reading of the Aramean Peshitta. The reading of the Greek NA28, MHT and TR reads: "from what He has suffered."

Hebreos 5 - Biblia Peshita (Nuevo Testamento)
https://www.bibliatodo.com/la-biblia/Pes.../hebreos-5
8. Y aunque era Hijo, aprendió la obediencia por el temor y sufrimientos que soportó,
google translate:
8. And although he was a Son, he learned obedience because of the fear and suffering he endured,
How should Hebrews 6:1 be rendered?-- is it 
“the word/message (of) the beginning”? 
“the beginning of the word/message/manifestation”?
Does it conclude with a statement, or more of a question?

Hebrews 6:1 (Disciples’ Literal New Testament)
https://www.biblegateway.com/passage/?se...rsion=DLNT
Therefore, having left the message _of_ the beginning _concerning_ Christ, let us be carried-along to maturity-- not again laying-down _a_ foundation _of_ repentance from dead works and faith toward God,

Hebrews 6:1 (YLT)
https://biblehub.com/hebrews/6-1.htm
Wherefore, having left the word of the beginning of the Christ, unto the perfection we may advance, not again a foundation laying of reformation from dead works, and of faith on God,

Miltha: typically "word/ Word." It has no direct English equivalent, and can mean: word, saying, question, manifestation, instance, or substance, among many other things. In the context of John 1:1, 1:14, 5:38, and 10:35, it may be best left untranslated. -- PY.

The Aramaic has ‘the beginning of the words/sayings/message/substance/instance/manifestation of the Meshihka’:
https://aramaicdb.lightofword.org/en/new...ear-search
sh-u-r-i-a (the starting point)
d’m-l-th-h (of his word)
d’M-sh-i-kh-a (of the Meshikha)

Heb 6:1 (APNT)
https://aramaicdb.lightofword.org/en/new...ons-search
Because of this, we should leave the starting point of the word of Christ and we should come to maturity.  Or will you again lay another foundation for repentance from dead works and for the faith that is in God

Hebrews 6:1 (Aramaic Bible in Plain English)
https://biblehub.com/hebrews/6-1.htm
Because of this, let us leave the beginning of the message of The Messiah, and let us go on to perfection; or are you laying again another foundation for conversion from dead works and for faith in God,

Hebrews 6:1
http://dukhrana.com/peshitta/analyze_ver...ize=125%25
(Etheridge) Wherefore let us leave the beginning of the word of the Meshiha, and let us come unto perfection. Or why again another foundation lay you for repentance from dead works, and for faith which is in Aloha,
(Murdock) Therefore let us leave the commencement of the word of the Messiah, and let us proceed to the completion. Or will ye again lay another foundation for the repentance which is from dead works, and for the faith in God,

Dutch translations at http://dukhrana.com
Hebrews 6:1 - Daarom zullen we het begin van het woord van de Mšíḥā achterlaten, en tot perfectie komen. Waarom leggen jullie opnieuw een ander fundament voor berouw van dode werken en voor het geloof in God,
Hebrews 6:1 - Laten wij daarom het begin van het woord van Christus achter (ons) laten en voortgaan naar het volmaakte. Of willen jullie opnieuw een fundament leggen voor bekering van dode werken en voor geloof in GOD,
       het begin van het woord van Christus achter [(‹ons›)] laten - dit is de lezing van de Aramese Peshitta. De lezing van de Griekse NA28, MHT en TR luidt: ‘het woord van het begin van Christus laten rusten’.
       of willen jullie opnieuw een fundament leggen voor ... - dit is de lezing van de Aramese Peshitta. De lezing van de Griekse NA28, MHT en TR luidt: ‘zonder opnieuw het fundament te leggen van ... ’.
google translate:
Hebrews 6:1 - Therefore, we will leave behind the beginning of the word of the Mšíḥā, and come to perfection. Why do you lay another foundation for repentance of dead works and for faith in God,
Hebrews 6:1 - Let us therefore leave behind the beginning of the word of Christ and move on to the perfect. Or do you want to lay a new foundation for conversion of dead works and for faith in GOD,
       leave behind the beginning of the word of Christ [(‹ons›)] - this is the reading of the Aramean Peshitta. The reading of the Greek NA28, MHT and TR reads: "let the word of the beginning of Christ rest".
       or do you want to lay a foundation again for ... - this is the reading of the Aramean Peshitta. The reading of the Greek NA28, MHT and TR reads: "without laying the foundation again of ...".

==========================================================.
How should Hebrews 7:3 be rendered?

Hebrews 7:3
http://dukhrana.com/peshitta/analyze_ver...ize=125%25
(Etheridge) whose father and mother were not written in the genealogies; neither the beginning of his days, nor the conclusion of his life; but in the likeness (of that) of THE SON OF ALOHA standeth his priesthood for ever.
(Murdock) 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.
(KJV) Without father, without mother, without descent, having neither beginning of days, nor end of life; but made like unto the Son of God; abideth a priest continually.

Hebrews 7:3 - Zonder dat zijn vader en moeder ergens in de afkomst geschreven stonden, noch het begin van zijn dagen, of het einde van zijn leven. Maar zoals [bij] de Zoon van God, blijft zijn priesterschap in eeuwigheid.
Hebrews 7:3 - Zonder dat zijn vader en zonder dat zijn moeder ingeschreven (zijn) in de geslachtsregisters, zonder begin van zijn dagen, zonder einde van zijn Leven, aan de Zoon van GOD gelijk, blijft zijn priesterschap tot in eeuwigheid.
Zonder dat ... tot in eeuwigheid - dit is de lezing van de Aramese Peshitta. De tekst ‘aan de Zoon van GOD gelijk’ luidt letterlijk: ‘in de gelijkenis van de Zoon van GOD’. De lezing van de Griekse NA28, MHT en TR luidt: ‘zonder vader, zonder moeder, zonder geslachtsregister, zonder begin van dagen of einde van leven, en aan de Zoon van GOD gelijkgesteld, blijft hij priester voor eeuwig.’
google translate:
Hebrews 7:3 - Without his father and mother being written anywhere in the lineage, neither the beginning of his days, nor the end of his life. But like [with] the Son of God, his priesthood remains forever.
Hebrews 7:3 - Without his father and without his mother being registered in the genealogy, without beginning of his days, without end of his life, like the Son of GOD, his priesthood remains forever.
Without it ... forever - this is the reading of the Aramean Peshitta. The text "like the Son of GOD" literally reads: "in the parable of the Son of GOD." The reading of the Greek NA28, MHT and TR reads: "without father, without mother, without genealogy, without beginning of days or end of life, and assimilated to the Son of GOD, he remains a priest forever."

==========================================================.
Does "as if they were in reality/actuality" belong in Hebrews 11:1?

Hebrews 11:1
http://dukhrana.com/peshitta/analyze_ver...ize=125%25
(Etheridge) Now FAITH is the persuasion concerning things which are in hope,
as if they were in reality [In act] ,
and a revelation of those which are not seen.
(Murdock) Now faith is the persuasion of the things that are in hope,
as if they were in act;
and [it is] the manifestness of the things not seen.
(KJV) Now faith is the substance of things hoped for,
the evidence of things not seen.

Hebrews 11:1 - Nu is geloof de overtuiging van datgene waarop wordt gehoopt, alsof het nu bezig is, en de openbaring van het onzichtbare.
Hebrews 11:1 - Het geloof nu is de overtuiging van die dingen waarop men hoopt, alsof die al werkzaam zijn, en de onthulling van onzichtbare dingen.
Het geloof ... van onzichtbare dingen - dit is de lezing van de Aramese Peshitta. De lezing van de Griekse NA28, MHT en TR luidt: ‘Het geloof nu is de zekerheid van wat men hoopt, en de overtuiging van wat men niet ziet.’
google translate:
Hebrews 11:1 - Now faith is the conviction of what is hoped for,
as if it is now happening,
and the revelation of the invisible.
Hebrews 11:1 - Faith is the conviction of those things that people hope for,
as if they were already at work,
and the revelation of invisible things.
The belief ... of invisible things - this is the reading of the Aramean Peshitta. The reading of the Greek NA28, MHT and TR reads: "Now faith is the certainty of what one hopes, and the conviction of what one does not see."
How is Jn 8:45 best rendered?

"8:45 But because I tell the truth,
you don’t believe me."

John 8:45
https://biblehub.com/john/8-45.htm
(Berean Literal Bible) Now because I speak the truth,
you do not believe Me!
(Aramaic Bible in Plain English) “But you are not believing in me,
I who am speaking the truth.”
(YLT) 'And because I say the truth,
ye do not believe me.

John 8:45
http://dukhrana.com/peshitta/analyze_ver...ize=125%25
(Murdock) But me, because I speak the truth,
ye believe me not.
(Lamsa) But because I speak the truth,
you do not believe me.
(KJV) And because I tell you the truth,
ye believe me not.

James A. Montgomery, _The Origin of the Gospel According to St. John_ (1923), 21
https://archive.org/details/originofgosp...1/mode/2up
In 8, 45 we read: “But I, because (ὅτι) the truth I speak,
you do not believe me”. The position of “I” is remarkable,
even in emphasis. Now the Aramaic equivalent of “because”,
_di_, is also the general relative particle. Read accordingly:
“But I _who_ speak the truth,
you do not believe me”.

I'd restructure that as:
But I who speak the truth--
me you do not believe.
or recast it as:
But I that speak the truth--
me you do not believe.
How should Jn 8:25 be rendered?
Does 'Yehudians' belong there?

James A. Montgomery, _The Origin of the Gospel According to St. John_ (1923), 21
https://archive.org/details/originofgosp...1/mode/2up
The obviously most difficult passage in the Gospel is found
in 8, 25. The Jews said to Jesus, “Who art thou?” Jesus said
to them "τὴν ἀρχὴν ὅτι καὶ λαλῶ ὑμῖν." RV translates this
Greek: “Even that which I also spoke to you at the beginning”,
with the variant: “How is it (in italics) that I even speak to you
at all?” Similarly WH by its varieties of punctuation allows two
interpretations, the affirmation and the question. How uncertain
and absurd is the Greek! An intelligible Aramaic might be
worked out thus: “What was at first (_di bereshith_), what (_di_ =
represented by ὅτι) also I am saying to you,” i. e., I am saying
the same thing as from the first. Again the trouble would have
arisen over the ambiguousness of the relative particle _di_.

John 8:25 (NABRE)
https://www.biblegateway.com/passage/?se...sion=NABRE
[a]So they said to him, “Who are you?” Jesus said to them,
“What I told you from the beginning.
a: What I told you from the beginning: this verse seems textually corrupt, with several other possible translations: “(I am) what I say to you”; “Why do I speak to you at all?” The earliest attested reading (Bodmer Papyrus P66) has (in a second hand), “I told you at the beginning what I am also telling you (now).” The answer here (cf. Prv 8:22) seems to hinge on a misunderstanding of Jn 8:24 “that I AM” as “what I am.”

John 8:25
http://dukhrana.com/peshitta/analyze_ver...ize=125%25
(Etheridge) The Jihudoyee say, Who art thou ? Jeshu saith to them,
The same that I began to tell you. [Or, to speak with you.]
(Murdock) The Jews said to him: Who art thou ? Jesus said to them:
Although I have begun to converse with you,
(Lamsa) The Jews said, Who are you? Jesus said to them,
Even though I should begin to speak to you,
(KJV) Then said they unto him, Who art thou? And Jesus saith unto them,
Even the same that I said unto you from the beginning.

John 8:26
http://dukhrana.com/peshitta/analyze_ver...ize=125%25
(Etheridge) Much have I against you to say and to judge:
but he who hath sent me is true;
and those (things) which I have heard from him
these speak I in the world.
(Murdock) I have yet many things to say and to Judge concerning you.
But he that sent me is true:
and the things which I have heard from him,
them I speak in the world.
(Lamsa) I have many things to say and to judge concerning you;
but he who sent me is true;
and I speak in the world
only those things which I have heard from him.
(KJV) I have many things to say and to judge of you:
but he that sent me is true;
and I speak to the world
those things which I have heard of him.

http://www.willker.de/wie/TCG/
has extensive comments about the Jn 8:25 variants in the Greek mss.

by-A.D. 175 Diatessaron, Section XXXV
http://www.earlychristianwritings.com/te...saron.html
[~36] The Jews said, And thou, who art thou? Jesus said unto them,
If I should begin to speak unto you,
I have concerning you many words and judgement:
but he that sent me is true;
and I, what I heard from him
is what I say in the world.

Dutch translations at http://dukhrana.com/
John 8:25 - De Joden zeiden: "Wie bent u?" Yešúʿ zei tegen hen: "Als ik toch met u begin te spreken,
John 8:25 - De Joden zeiden tegen Hem: “Wie bent U?” Jezus zei tegen hen: “Wat ik al begonnen ben tegen jullie te zeggen.
De Joden - dit is de lezing van de Aramese Peshitta. De lezing van de Griekse NA28, MHT en TR luidt: ‘Zij’.
google translate:
John 8:25 - The Jews said, "Who are you?" Yešúʿ said to them:
"If I begin to talk to you,
John 8:25 - The Jews said to him, "Who are you?" Jesus said to them:
“What I have already begun to say to you.
The Jews - this is the reading of the Aramean Peshitta. The reading of the Greek NA28, MHT and TR reads: "They."
How should Jn 11:1 be rendered?

John 11:1
http://dukhrana.com/peshitta/analyze_ver...ize=125%25
(Etheridge) BUT a certain man was sick, Loozar, of the village Bethania:
(he was) the brother of Mariam and of Martha.
(Murdock) And a certain man was sick, Lazarus of the town of Bethany,
the brother of Mary and Martha.
(Lamsa) NOW there was a man who was sick, Lazarus of the town of Bethany,
the brother of Mary and Martha.
(KJV) Now a certain man was sick, named Lazarus, of Bethany,
the town of Mary and her sister Martha.

Dutch translations at http://dukhrana.com
John 11:1 - Nu was er iemand ziek, Lāʿāzar van het dorp Bét-ʿAnyā,
de broer van Maryam en Mārtā.
John 11:1 - Er was een zieke man, Lazarus, uit het dorp Bethanië,
de broer van Maria en Martha.
uit het dorp Bethanië ... - dit is de lezing van de Aramese Peshitta. De lezing van de Griekse NA28, MHT en TR luidt: ‘uit Bethanië, het dorp van Maria en haar zuster Martha’. De Griekse tekst is wat vreemd want als we weten dat Lazarus uit Bethanië was, dan waren zijn zussen natuurlijk ook daar vandaan en hoeft dat niet extra gezegd te worden door de toevoeging: ‘het dorp van Maria en haar zuster Martha’. Zie ook de noot bij Mt. 21:17.
google translate:
John 11:1 - Now there was someone sick, Lāʿāzar from the village of Bét-ʿAnyā,
the brother of Maryam and Mārtā.
John 11:1 - There was a sick man, Lazarus, from the village of Bethany,
the brother of Mary and Martha.
from the village of Bethany ... - this is the reading of the Aramean Peshitta. The reading of the Greek NA28, MHT and TR reads: "from Bethany, the village of Maria and her sister Martha". The Greek text is a bit strange because if we know that Lazarus was from Bethany, then of course his sisters were also from there and there is no need to say that "the village of Mary and her sister Martha". See also the note at Mt. 21:17.

John 11:1
https://biblehub.com/john/11-1.htm
(Berean Literal Bible) Now a certain man was ailing, Lazarus of Bethany,
of the village of Mary and her sister Martha.
(Aramaic Bible in Plain English) And a certain man was sick, Lazar of the town of Bethany,
the brother of Maryam and of Martha.
(YLT) And there was a certain one ailing, Lazarus, from Bethany,
of the village of Mary and Martha her sister --

by-A.D. 175 Diatessaron, Section XXXVII
http://www.earlychristianwritings.com/te...saron.html
[~46] And there was a sick man, named Lazarus, of the village of Bethany,
the brother of Mary and Martha.
How should Luke 11:53-54 be rendered?
Does "catch something out of his *mouth*" sound like something a native Greek speaker would use?

Luke 11:53-54 (HCSB)
https://www.biblegateway.com/passage/?se...rsion=HCSB
53 When He left there,[a] the scribes and the Pharisees began to oppose Him fiercely and to cross-examine Him about many things;
54 they were lying in wait for Him to trap Him in something He said.[b]
a: Other mss read _And as He was saying these things to them_
b: Other mss add _so that they might bring charges against Him_

Luke 11:53
http://dukhrana.com/peshitta/analyze_ver...ize=125%25
(Etheridge) And while he spoke these (words) to them, the Sophree and Pharishee began to be displeased, and they were wrathful, and controverted his words,
(Murdock) And when he had said these things to them, the Scribes and Pharisees began to be offended, and became angry, and carped at his discourses,
(Lamsa) When he had said these things to them, the scribes and the Pharisees were displeased, and they were enraged and criticized his words.
(KJV) And as he said these things unto them, the scribes and the Pharisees began to urge him vehemently, and to provoke him to speak of many things:

Luke 11:54
http://dukhrana.com/peshitta/analyze_ver...ize=125%25
(Etheridge) and enticed him on many (points), seeking to lay hold on something from his mouth that they might be able to accuse him.
(Murdock) and practised many wiles upon him, seeking to catch some thing from his lips, that they might accuse him.
(Lamsa) And they plotted against him in many ways, seeking to catch something from his mouth, so that they might be able to accuse him.
(KJV) Laying wait for him, and seeking to catch something out of his mouth, that they might accuse him.

Dutch translations at http://dukhrana.com
Luke 11:53 - Terwijl hij deze dingen met hen sprak, raakten de schriftgeleerden en de Afgescheidenen ontstemd en woedend en onderbraken ze zijn rede,
Luke 11:53 - Terwijl Hij deze dingen tegen hen zei, begonnen de schriftgeleerden en Farizeeën aanstoot (aan Hem) te nemen. Zij werden woedend en maakten zijn woorden belachelijk,
       Terwijl hij deze dingen tegen hen zei - dit is de lezing van de Aramese Peshitta en van de Griekse MHT en TR. De lezing van de Griekse NA28 luidt: ‘Toen Hij vandaar wegging ...’
Luke 11:54 - en ze misleidden hem in veel [dingen] door te proberen hem op zijn woorden te pakken, zodat ze hem konden beschuldigen.
Luke 11:54 - en probeerden Hem op veel punten op sluwe wijze op zijn woorden te pakken om Hem te kunnen beschuldigen.
       probeerden - alleen in de lezing van de Griekse NA28 ontbreekt deze tekst.
       op zijn woorden - letterlijk: ‘op iets uit zijn mond’.
       om Hem te kunnen beschuldigen - alleen in de lezing van de Griekse NA28 ontbreekt deze tekst.

google translate:
Luke 11:53 - As he spoke these things to them, the scribes and the Separates became displeased and furious and interrupted his speech.
Luke 11:53 - As He said these things to them, the scribes and Pharisees began to take offense (to Him). They became furious and made fun of his words,
       As he said these things to them - this is the reading of the Aramean Peshitta and of the Greek MHT and TR. The reading of the Greek NA28 reads: "When He left from there ..."
Luke 11:54 - and they deceived him in many things by trying to catch him in words so that they could accuse him.
Luke 11:54 - and tried to cunningly catch Him on many words in order to accuse Him.
       tried - only in the reading of the Greek NA28 is this text missing.
       on his words - literally: "on something from his mouth."
       to accuse Him - only in the reading of the Greek NA28 is this text missing.

by-A.D. 175 Diatessaron, Section XLI
http://www.earlychristianwritings.com/te...saron.html
16 And when he said that unto them, the scribes and Pharisees began their evil-doing, being angry with him, and finding fault with his sayings, 
and harassing him in many things; seeking to catch something from his mouth, that they might be able to calumniate him.
How should Luke 11:41 be rendered?

"11:41 But give for gifts to the needy those things which are within,
and behold, all things will be clean to you."

Luke 11:41 (based on Younan)
Nevertheless, anything that you have, give it b'z-d-q-th-a,
and behold, everything will be clean to you.

b: in/with.
The root in z-d-q-th-a means: righteous, just, worthy
Root zdq
http://dukhrana.com/lexicon/root.php?adr...ize=125%25

Luke 11:41, Matthew Poole's Commentary
https://biblehub.com/commentaries/luke/11-41.htm
plhn ta enonta dote elehmosunhn. The word enonta being a word not ordinarily used in a sense which will fit this place, hath made a great abounding in their own senses amongst interpreters; some translating it, Give such things as are within for alms; others, such things as you have; others, such things as are necessary; others, such things as ye are able, as if kata were to be understood before ta enonta, according to what you have. Others, what things remain, after the serving your own necessities, and a just restitution to those whom you have wronged. Others think it is but a connexion of our Saviour’s speech, and the sense is, Moreover there is but one thing to be done, Give alms, &c., as if it were to enon....
From where do you think Mk 4:12b came? (the LXX? a textual tradition from which the LXX was derived? a textual tradition derived from the LXX? a textual tradition from which the Masoretic was derived? the Peshitta Tanakh Isaiah? the Aramaic Targum Isaiah?)

(Mk 4:12b has 'forgiven.' Isaiah 6:10 Peshitta Tanakh and Aramaic Targum Isaiah similarly have 'forgiven,' while in contrast, Isaiah 6:10 Masoretic and LXX have 'heal/healed.')
(Mk 4:12b has the passive "*be* forgiven," while the LXX has the active "I heal." Isaiah 6:10 Peshitta Tanakh, Aramaic Targum Isaiah, and Masoretic all have a passive "be.")

Mark 4:12
https://biblehub.com/mark/4-12.htm
(Berean Literal Bible) so that, 'Seeing, they might see and not perceive;
and hearing, they might hear and not understand;
lest ever they should turn,
and they should be forgiven.'"
(Aramaic Bible in Plain English) “So that seeing they shall see and not see,
and hearing they shall hear and they shall not understand,
unless perhaps they shall be converted
and their sins shall be forgiven them.”
(Young's Literal Translation) that seeing they may see and not perceive,
and hearing they may hear and not understand,
lest they may turn,
and the sins may be forgiven them.'

Isaiah 6:10 (JPS Tanakh 1917)
https://biblehub.com/isaiah/6-10.htm
Make the heart of this people fat,
And make their ears heavy,
And shut their eyes;
Lest they, seeing with their eyes,
And hearing with their ears,
And understanding with their heart,
Return,
and be healed.'

(Brenton Septuagint)
For the heart of this people has become gross,
and their ears are dull of hearing,
and their eyes have they closed;
lest they should see with their eyes,
and hear with their ears,
and understand with their heart,
and be converted,
and I should heal them.

Isaiah 6:10 (Peshitta Tanakh, Lamsa translation)
http://superbook.org/LAMSA/ISA/isa6.htm
For the heart of this people is darkened
and their ears are heavy
and their eyes closed,
so that they may not see with their eyes
and hear with their ears
and understand with their heart
and be converted
and be forgiven.

Targum Isaiah 6:10. _The Chaldee paraphrase on the prophet Isaiah [by Jonathan b. Uzziel]_ (1871), translated by C.W.H. Pauli
https://archive.org/stream/chaldeeparaph...g_djvu.txt
Make the heart of this people fat,
and make their ears heavy,
and darken their eyes ;
lest they see with their eyes,
and hear with their ears,
and understand with their heart,
and repent,
and it shall be forgiven them.
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