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Re: John 12:50, when Jesus originally spoke in Aramaic "His commandments are eternal life," how is that remark best rendered in English?

Do you think John 12:50 originally had:
"my Father"? 
"the Father"?

Both the Peshitta and the by-A.D. 175 Diatessaron have "my Father ."

John 12:50 - and I know that his commandments are Eternal Life. Therefore, what I speak, I speak as my Father said to me. "
       life - the Aramaic word 'khaia' in the Peshitta is always a plural word but is usually understood as a singular: life. The question is whether it is not really some sort of superlative: "fullness of life."
       my Father - this is the reading of the Aramean Peshitta. The reading of the Greek NA28, MHT and TR reads: 'the Father'.

Diatessaron 41:15
and I know that his commandment is eternal life. The things that I say now, as my Father hath said unto me, even so I say.

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Do you think John 13:1 originally had:
"his Father"?
"the Father"?

Both the Peshitta and the by-A.D. 175 Diatessaron have "his Father."

John 13:1 - Before the Feast of the Passing (sacrifice), when Jesus knew that his hour had come that He would leave this world to his Father, He loved those who were in the world, and loved them till the end.
       his Father - this is the reading of the Aramean Peshitta. The reading of the Greek NA28, MHT and TR reads: 'the Father'.

Diatessaron 44:11
And before the feast of the passover, Jesus knew that the hour was arrived for his departure from this world unto his Father; and he loved his own in this world, and to the last he loved them. 

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Do you think John 13:5 originally had:
"his disciples"?
"the disciples"?

Both the Peshitta and the by-A.D. 175 Diatessaron have "his disciples."

John 13:5 - Then He poured water into a bowl and began to wash the feet of His disciples, and He dried them with the linen cloth that He had tied around his waist.
       his disciples - this is the reading of the Aramean Peshitta. The reading of the Greek NA28, MHT and TR reads: 'the disciples'.

Diatessaron 44:15
and poured water into a bason, and began to wash the feet of his disciples, and to wipe them with the towel where-with his waist was girded. 

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Do you think John 13:6 originally had:
"Simon said to Him"?
"said this to Him"?
"said (he) to Him"?

Both the Peshitta and the by-A.D. 175 Diatessaron have "Simon said to Him."

John 13:6 - When He came to Simeon Kifa, Simeon said to Him, "My Lord, will You wash my feet?"
       Simeon said to Him - this is the reading of the Aramean Peshitta. The reading of the Greek MHT and TR reads: "said this to Him," while the reading of the Greek NA28 reads, "said (he) to Him."

Diatessaron 44:16
And when he came to Simon Cephas, Simon said unto him, Dost thou, my Lord, wash for me my feet? 

John 13:6
(Berean Literal) Then He comes to Simon Peter, who says to Him, "Lord, do You wash my feet?"
(Aramaic Bible in Plain English) But when he came to Shimeon Kaypha, Shimeon said to him, “Are you washing my feet for me, my Lord?”
(Young's Literal) He cometh, therefore, unto Simon Peter, and that one saith to him, 'Sir, thou -- dost thou wash my feet?'

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Do you think John 13:9 originally had:
"my Lord"?
"Lord"?

Both the Peshitta and the by-A.D. 175 Diatessaron have "my Lord."

John 13:9 - Simeon Kifa said to Him, "My Lord, then wash not only my feet, but also my hands and my head."
       My Lord - this is the reading of the Aramean Peshitta. The reading of the Greek NA28, MHT and TR reads: 'Lord'.

Diatessaron 44:19
Simon Cephas said unto him, Then, my Lord, wash not for me my feet alone, but my hands also and my head. 

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Is it easier to demonstrate that Jesus is God using the Peshitta NT, or using the Greek NT?
(if 'the Peshitta NT':
Do you consider the Peshitta to have theological embellishments in many locations that make it easier to demonstrate that Jesus is God using the Peshitta?
Do you consider the Greek to reflect a loss of valuable information that occurred during the translation from the original Aramaic into Greek?)

John 13:19 - Now I tell you before it happens, so that when it does happen you will believe that I AM.
       I -...- AM - see note at Lk. 21:8, Jh. 1:51, 4:26, 6:35. This is the reading of the Aramean Peshitta. The translation of the reading of the Greek NA28, MHT and TR reads: 'I am it'. In the Aramaic Peshitta 'I-AM' (‹Ena Na›) is almost always a statement of GOD about his Divinity. In the NT of the Aramaic Peshitta we find the name Mar-Jah (‹HEERE›) applied to Jesus Christ 32 times and the expression 'Ena Na' occurs 25 times as an indication of the Divinity of Jesus Christ.

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Do you think John 13:25 originally had:
"my Lord"?
"Lord"?

Both the Peshitta and the by-A.D. 175 Diatessaron have "my Lord."

John 13:25 - This one fell on the breast of Jesus and said to Him, "My Lord, who is it?"
       My Lord - this is the reading of the Aramean Peshitta. The reading of the Greek NA28, MHT and TR reads: 'Lord'.

Diatessaron 45:3
And that disciple leaned on Jesus' breast, and said unto him, My Lord, who is this? 

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Do you think John 13:26 originally had:
"Jesus.... Jesus"?  "Jesus.... he"?
"answered and said"?  "answered"?
"gave"?  "took and gave"?

Both the Peshitta and the by-A.D. 175 Diatessaron have "Jesus.... Jesus," "answered and said," and "gave."

John 13:26 - Jesus answered and said, "It is the one for whom I am going to dip the bread and who I will give it to!" When He dipped the bread and bread, He gave it to Judas the son of Simeon Iscariot.
       answered and said - this is the reading of the Aramean Peshitta. The reading of the Greek NA28, MHT and TR reads "answered".
       He gave [(‹het›)] - this is the reading of the Aramean Peshitta and of the Greek MHT and TR. The reading of the Greek NA28 reads: 'He took (‹het›) and gave (‹het›) ...'

Diatessaron 45:4
Jesus answered and said, 
He to whom I shall dip bread, and give it. 
And Jesus dipped bread, 
and gave to Judas, the son of Simon Iscariot. 

John 13:26
(Etheridge) Jeshu answered and said to him, 
He to whom I give the dipped bread. 
And Jeshu dipped the bread 
and gave it to Jihuda bar Shemun Scarjuta.
(Murdock) Jesus answered and said: 
He it is, to whom I give the bread when I have dipped it. 
And Jesus dipped the bread, 
and gave it to Judas Iscariot, the son of Simon.
(Aramaic Bible in Plain English) Yeshua answered and said, 
“It is he for whom I dip the bread and give it to him.” 
And Yeshua dipped the bread 
and gave to Yehuda Bar Shimeon Scariota.

(Berean Literal) Then Jesus answers, 
"It is he to whom I will dip the morsel and will give him." 
Then having dipped the morsel, 
He takes _it_ and gives _it_ to Judas, _son_ of Simon Iscariot.
(Young's Literal) Jesus answereth, 
'That one it is to whom I, having dipped the morsel, shall give it;' 
and having dipped the morsel, 
he giveth it to Judas of Simon, Iscariot.
(KJV) Jesus answered, 
He it is, to whom I shall give a sop, when I have dipped it. 
And when he had dipped the sop, 
he gave it to Judas Iscariot, the son of Simon.

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Do you think John 13:29 originally had:
"ordered/ordering him"?
"said/saying to him"?

Both the Peshitta and the by-A.D. 175 Diatessaron have "ordered/ordering him."

John 13:29 - For some thought, because Judas had the money box (with him), that Jesus ordered him to buy something necessary for the Feast or to give something to the poor.
       ordered him - this is the reading of the Aramean Peshitta. The reading of the Greek NA28, MHT and TR reads: "said to him".

Diatessaron 45:7
And some of them thought, because Judas had the box, that he was bidding him buy what would be needed for the feast; or, that he might pay something to the poor. 

John 13:29
(Berean Literal) For some were thinking, since Judas had the money bag, that Jesus is saying to him, "Buy what things we have need of for the feast," or that he should give something to the poor.
(Aramaic Bible in Plain English) For the men thought that because Yehuda had the money box that he had commanded him to buy something needed for the feast or that he would give something to the poor.
(Young's Literal) for certain were thinking, since Judas had the bag, that Jesus saith to him, 'Buy what we have need of for the feast;' or that he may give something to the poor;

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Do you think John 13:36 originally had:
"our Lord"? "Lord"?
"answered and said"? "answered"?

Both the Peshitta and the by-A.D. 175 Diatessaron have "our Lord" and "answered and said." 

John 13:36 - Simeon Kifa said to Him, "Our Lord, where are you going?" Jesus answered and said to him, "Where I am going, you cannot follow Me now, but in the end you will follow Me."
       Our Lord - this is the reading of the Aramean Peshitta. The reading of the Greek NA28, MHT and TR reads: 'Lord'.
       Jesus answered and said to him - this is the reading of the Aramean Peshitta. The reading of the Greek NA28, MHT and TR reads: 'Jesus replied'.

Diatessaron 45:22 
Simon Cephas said unto him, Our Lord, whither goest thou? Jesus answered and said unto him, Whither I go, thou canst not now follow me; but later thou shall come.
"what would change"

_Answering Jewish Objections to Jesus: General and Historical Objections, Vol. 1_ by Michael L. Brown (2000), 270pp., 59-60
https://www.amazon.com/Answering-Jewish-...80106063X/
To speak personally, I have been overflowing with almost indescribable blessing since I found new life through Jesus, and I can give you innumerable proofs that he is the true Messiah, that he is alive today, and that he is at work in the earth and in my life. .... Through the years, I have had the privilege of speaking with Jewish believers in Jesus who were raised Orthodox or Hasidic or had even been ordained as rabbis. They testified to the great joy they now have in serving God and his Messiah, and they spoke of the wonderful changes that have taken place in their lives since they put their faith in Yeshua. They strongly contrasted their past experience as traditional Jews with their present experience as Jewish believers in Jesus. The differences were pronounced! They went from being loyal, devoted, diligent Jews who had no sense of real intimacy with God and no definite assurance of forgiveness of sins to being Jews who now serve God out of love, enjoying a close personal relationship with him. ....in spite of all their study and effort as traditional Jews, they always fell short. Things changed dramatically once they were "born again," and rather than becoming lazy, careless believers, they were all the more zealous to please the Lord.
Life is such that everybody undergoes a baptism of suffering.
To have fullness of life, it's important to repent of one's wickedness. Many have announced their repentance from a life of willful disobedience to God via a public baptism of water. Some have undergone a private baptism e.g. in their own bathtub.
To have fullness of life, it's also good to undergo baptism in the Holy Spirit, which is very empowering.

Matthew 20 (based on Younan)
20. Then, the mother of the sons of Zawdee came to him [Yeshua], and she and her sons bowed before him, and was asking him something. 21. Then he said to her,
"What do you desire?"
She said to him, "Say that these two, my sons, will sit, one on your right and one on your left in your kingdom." 22. Yeshua answered and said,
"You do not know what you ask.
Are you able to drink the cup that I'm about to drink,
or the baptism (with) which I (will be) baptized?"
They said to him, "We are able." 23. He said to them,
"My cup you will drink,
and be baptized (with) the baptism (with) which I (will be) baptized,
but that you should sit at my right and at my left is not mine to give,
except to those for whom it is prepared by Abbi."[my Father]

Mark 1
4. Yukhanan was in the wilderness baptizing and preaching the baptism of repentence for the forgiveness of sins. 5. And all of the region of Yehuda and all of the children of Urishlim was going out to him, and (he) would baptize them in the Yordanan [Flowing] while they confessed their sins.

Mark 16
15. And he [Yeshua] said to them,
"Go into all the ailma [world] and preach
my Sebartha [Hope] to all of creation.
16. Whoever believes and is baptized will live,
and whoever does not believe will be condemned.
17. And these signs will follow those who believe in my name:
they will cast out shada [demons]
and they will speak in new tongues,
18. and they will handle serpents,
and if they should drink a deadly poison it will not harm them.
And they will place their hands on the sick,
and they will be healed."

Luke 7
28. I say to you that
there is no nabia [prophet] among those begotten of women who
is greater than Yukhanan the baptizer.
But the least in the Kingdom of Allaha is greater than he.
29. And all the people who heard, even the tax-collectors,
Allaha declared (to be) just
for they had been baptized with the baptism of Yukhanan.
30. But the Pharisees and the Sapra [Scribes]
rejected in themselves the will of Allaha
because they were not baptized by him.

Acts 1
4. And while he [Yeshua] ate bread with them, he commanded them that they should not depart from Urishlim, but they should
"wait for the promise of Abba [the Father], He whom you have heard about from me. 5. For Yukhanan baptized with water, and you will be baptized by the Rukha d'Qudsha [Spirit of Holiness, i.e. Holy Spirit] after not many days."
6. Now while they (were) assembled they asked him and said to him, Maran [our Lord/Master], if, "At this time will you restore the kingdom to Israel?" 7. He said to them,
"This is not yours to know: the time or those times, them that Abba [the Father] has placed in the shultana [authority] of His person.
8. But when the Rukha d'Qudsha comes upon you, you will receive power, and you will be witnesses for me in Urishlim and in all Yehuda, and also among the Shamaritans and unto the ends of the earth."
Do you think the sense of John 14:6 is best rendered with:
"I am the Way the Truth and the Life"?
"I AM the Way the Truth and the Life"?
“I AM the true and living Way"?

Do you think John 14:6 originally had:
"my Father"?
"the Father"?

Both the Peshitta and the by-A.D. 175 Diatessaron have "my Father."

John 14:6 - Jesus said to him,
“I AM the Way, the Truth and the Life.
No one comes to my Father except through Me.
the Way, the Truth and the Life - these words can also be translated as: 'I am the true and living Way', because here we use a figure of speech called: 'hendiadys', in this case actually: hendiatris because two resp. three nouns are used to indicate one 'business'. It is a figure of speech that is common in OT and NT. In the NT, for example, also in Jh. 1:9, 14, 17, Jh. 6:32 and Jh. 15:1.
my Father - this is the reading of the Aramean Peshitta. The reading of the Greek NA28, MHT and TR reads: 'the Father'.

Diatessaron 45:34
Jesus said unto him,
I am the way, and the truth, and the life:
and no man cometh unto my Father, but through me.

John 14:6
(Murdock) Jesus said to him:
I am [Aramaic: ana ana: I I: I AM] the way, and truth, and life:
no one cometh unto my Father, but by me.
(Lamsa) Jesus said to him,
I am the way, and the truth, and the life;
no man comes to my Father except by me.
(KJV) Jesus saith unto him,
I am the way, the truth, and the life:
no man cometh unto the Father, but by me.

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Do you think John 14:8 originally had:
"our Lord"?
"the Lord"?

Both the Peshitta and the by-A.D. 175 Diatessaron have "our Lord."

John 14:8 - Philip said to Him, "Our Lord, show us the Father, that is enough for us!"
Our Lord - this is the reading of the Aramean Peshitta. The reading of the Greek NA28, MHT and TR reads: 'the Lord'.

Diatessaron 45:36
Philip said unto him, Our Lord, shew us the Father, and it sufficeth us.

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Do you think John 14:9 originally had:
"all this time"?
"such a long time"?

Both the Peshitta and the by-A.D. 175 Diatessaron have "all this time."

John 14:9 - Jesus said to him, “Have I been with you all this time and you still do not know Me, Philip? Whoever has seen Me has seen the Father. How (can you) say, "Show us the Father!"?
all this time - this is the reading of the Aramean Peshitta. The Greek NA28, MHT and TR read: 'such a long time'.

Diatessaron 45:37
Jesus said unto him, Have I been all this time with you, and dost thou not know me, Philip? whosoever hath seen me hath seen the Father; how then sayest thou, Shew us the Father?

John 14:9
(Etheridge) Jeshu saith to him, All this time have I been with you,
and hast thou not known me, Philipé? He who me seeth, seeth the Father; and how sayest thou, Show us the Father ?
(Murdock) Jesus said to him: Have I been all this time with you,
and hast thou not known me, Philip? He that seeth me, seeth the Father: and how sayest thou, Show us the Father?
(KJV) Jesus saith unto him, Have I been so long time with you,
and yet hast thou not known me, Philip? he that hath seen me hath seen the Father; and how sayest thou then, Shew us the Father?

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Do you think John 14:10 originally had:
"the words I speak"? "the words I speak to you"?
"these works"? "his works"? "the works"?

Both the Peshitta and the by-A.D. 175 Diatessaron have "the words I speak" and "these works."

John 14:10 - Do you not believe that I am in my Father and my Father is in me? The words I speak I speak not of Myself, but my Father who dwells in Me, He makes these works.
The words I speak - this is the reading of the Aramean Peshitta. The reading of the Greek NA28, MHT and TR reads: "The words I speak to you."
these works - this is the reading of the Aramean Peshitta. The reading of the Greek NA28 reads "his works" and the reading of the Greek MHT and TR reads "the works".

Diatessaron 45:38
Believest thou not that I am in my Father, and my Father in me? and the saying that I say, I say not of myself: but my Father who dwelleth in me, he doeth these deeds.

John 14:10
(Berean Literal) Do you not believe that I am in the Father,
and the Father is in Me?
The words that I speak to you,
I do not speak from Myself;
but the Father dwelling in Me does His works.
(Aramaic Bible in Plain English) “Do you not believe that I am in my Father
and my Father in me?
The words which I am speaking,
I am not speaking from myself,
but my Father who dwells within me, he does these works.”
(Young's Literal) Believest thou not that I am in the Father,
and the Father is in me?
the sayings that I speak to you,
from myself I speak not,
and the Father who is abiding in me, Himself doth the works;

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Do you think John 14:11 originally had:
"my Father... my Father"?
"the Father... the Father"?

Both the Peshitta and the by-A.D. 175 Diatessaron have "my Father... my Father."

John 14:11 - Believe me that I am in my Father and my Father is in me, or else believe me for the works themselves.
my Father - this is the reading of the Aramean Peshitta. The reading of the Greek NA28, MHT and TR in this verse reads twice: 'the Father'.

Diatessaron 45:39
Believe that I am in my Father, and my Father in me: or else believe for the sake of the deeds.

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Do you think John 14:13 originally had:
"his Son"? "the Son"?

Both the Peshitta and the by-A.D. 175 Diatessaron have "his Son."

John 14:13 - and whatever you ask in my name, I will do for you, that the Father may be glorified in his Son.
his Son - this is the reading of the Aramean Peshitta. The reading of the Greek NA28, MHT and TR reads: 'the Son'.

Diatessaron 45:41
And what ye shall ask in my name, I shall do unto you, that the Father may be glorified in his Son.

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Do you think John 14:22 originally had:
"my Lord"? "Lord"?

Both the Peshitta and the by-A.D. 175 Diatessaron have "my Lord."

John 14:22 - Judas, not the one of Iscariot, said to Him, "My Lord, how is it that You will reveal Hisself to us and not to the world?"
My Lord - this is the reading of the Aramean Peshitta. The reading of the Greek NA28, MHT and TR reads: 'Lord'.

Diatessaron 46:2
Judas (not Iscariot) said unto him, My Lord, what is the purpose of thy intention to shew thyself to us, and not to the world?

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Do you think John 14:26 originally had:
"my Father"? "the Father"?

Both the Peshitta and the by-A.D. 175 Diatessaron have "my Father."

John 14:26 - But the Atoner, the Holy Spirit, who my Father will send in my name, will teach you everything and remind you everything I have told you.
Reconciler - literally in Aramaic: "the Reconciler of the accursed." See the note at Jh. 14:16.
my Father - this is the reading of the Aramean Peshitta. The reading of the Greek NA28, MHT and TR reads: 'the Father'.

Diatessaron 46:6
But the Paraclete, the Holy Spirit, whom my Father will send in my name, he will teach you everything, and he will bring to your remembrance all that I say unto you.

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Do you think John 14:28 originally had:
"the Father... the Father"?
"the Father... my Father"?
"my Father... my Father"?

"you would be glad that"?
"you would be glad that I said that"?

Both the Peshitta and the by-A.D. 175 Diatessaron have "my Father... my Father" and "would you be glad that."

John 14:28 - You have heard that I said to you, "I will go and come (again) to you!". If you loved Me, you would have rejoiced that I go to my Father, because my Father is greater than Me!
my Father - this is the reading of the Aramean Peshitta. The reading of the Greek NA28, MHT and TR reads: 'the Father'.
would you be glad that ... - this is the reading of the Aramean Peshitta and the Greek NA28. The Greek MHT and TR read: "Would you be glad that I said that ..."

Diatessaron 46:8
Ye heard that I said unto you, that I go away, and come unto you. If ye loved me,
ye would rejoice, that I go away to my Father:
for my Father is greater than I.

John 14:28
(Berean Literal) You heard that I said to you, 'I am going away and I am coming to you.' If you loved Me,
you would have rejoiced that I am going to the Father,
because the Father is greater than I.
(Aramaic Bible in Plain English) “You have heard that I said to you, 'I am going away, and I am coming to you'; if you had loved me,
you would have rejoiced that I am going to join my Father,
for my Father is greater than I.”
(Young's Literal) ye heard that I said to you -- I go away, and I come unto you; if ye did love me,
ye would have rejoiced that I said -- I go on to the Father,
because my Father is greater than I.

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Do you think John 14:31 originally had:
"my Father... my Father"?
"the Father... the Father"?

Both the Peshitta and the by-A.D. 175 Diatessaron have "my Father... my Father."

John 14:31 - that the world may know that I love my Father and have done as my Father commanded me. Get up, let's get out of here.”
my Father - this is the reading of the Aramean Peshitta. The reading of the Greek NA28, MHT and TR reads: 'the Father'.

Diatessaron 46:11
but that the world may know that I love my Father, and as my Father charged me, so I do.

John 14:31
(Berean Literal) But that the world may know that I love the Father,
and as the Father has commanded Me, thus I do.
Rise up, let us go from here.
(Aramaic Bible in Plain English) But that the world may know that I love my Father,
and just as my Father has taught me, so I have done.
Rise up, let us depart from here.”
(Young's Literal) but that the world may know that I love the Father,
and according as the Father gave me command so I do;
arise, we may go hence.

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Do you think John 15:8 originally had:
"my Father"? "the Father"?

Both the Peshitta and the by-A.D. 175 Diatessaron have "the Father."

John 15:8 - Here the Father is glorified: that you bear much fruit and that you are my disciples.
the Father - this is the reading of the Aramean Peshitta. The reading of the Greek NA28, MHT and TR reads: 'my Father'. ....

Diatessaron 46:24
And herein is the Father glorified, that ye may give much fruit; and ye shall be my disciples.

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Do you think John 15:9 originally had:
"my Father"? "the Father"?

Both the Peshitta and the by-A.D. 175 Diatessaron have "my Father."

John 15:9 - As my Father loved Me, I also loved you. Stay in My love.
my Father - this is the reading of the Aramean Peshitta. The reading of the Greek NA28, MHT and TR reads: 'the Father'.

Diatessaron 46:25
And as my Father loved me, I loved you also: abide in my love.
Do you think John 15:16 originally had:
“my Father”?
“the Father”?

Both the Peshitta and the by-A.D. 175 Diatessaron have “my Father.”

John 15:16 - You have not chosen Me, but I have chosen and appointed you so that you will go and bear fruit and remain fruitful, that He may give to you all that you ask my Father in my name.
       my Father - this is the reading of the Aramean Peshitta. The reading of the Greek NA28, MHT and TR reads: 'the Father'.

Diatessaron 46:32
Ye did not choose me, but I chose I you, and appointed you, that ye also should go and bear fruit, and that your fruit should abide; and that all that ye shall ask my Father in my name, he may give you. 

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Do you think John 16:15 originally had:
“my Father”? “the Father”?
“will show”? “will proclaim/declare/tell”?

Both the Peshitta and the by-A.D. 175 Diatessaron have “my Father” and “will show.”

John 16:15 - Everything that my Father has is Mine. That is why I said that He will take it from Mine and show it to you.
       my Father - this is the reading of the Aramean Peshitta. The reading of the Greek NA28, MHT and TR reads: 'the Father'.
       will show - this is the reading of the Aramean Peshitta. The reading of the Greek NA28, MHT and TR reads: 'will proclaim'.

Diatessaron 46:58
All that my Father hath is mine: therefore said I unto you, that he taketh of mine, and shall shew you.

John 16:15  
(NKJV) All things that the Father has are Mine. Therefore I said that He will take of Mine and declare _it_ to you.
(Aramaic Bible in Plain English) “Everything that my Father has is mine, therefore I said to you that he shall take that which is mine and he shall show you.”
(Young's Literal) 'All things, as many as the Father hath, are mine; because of this I said, That of mine He will take, and will tell to you;

312. anaggelló 
https://biblehub.com/greek/312.htm
anaggelló: to bring back word, announce
Original Word: ἀναγγέλλω
Part of Speech: Verb
Transliteration: anaggelló
Phonetic Spelling: (an-ang-el'-lo)
Definition: to bring back word, announce
Usage: I bring back word, report; I announce, declare.
HELPS Word-studies
312 anaggéllō (from 303 /aná, "up, completing a process" and aggellō, "declare") – properly, tell all the way up, i.e. clearly – declaring a thought (communication) that shows it has cleared (gone through) its necessary stages.  ….
Definition
to bring back word, announce
NASB Translation
announce (1), announced (1), declare (1), declaring (2), disclose (3), disclosing (1), had...news (1), report (1), reported (2).

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Do you think John 16:21 originally had:
“day”?
“hour”?

Both the Peshitta and the by-A.D. 175 Diatessaron have “day.”

John 16:21 - When a woman gives birth, she is distressed because the day of her delivery has come. But when she has given birth to a son, she no longer thinks of distress, for joy that a man has come into the world.
       the day of her delivery - this is the reading of the Aramean Peshitta. The reading of the Greek NA28, MHT and TR reads: 'her time'.

Diatessaron 47:6
For, a woman when the time is come for her that she should bring forth, the arrival of the day of her bringing forth distresseth her: but whenever she hath brought forth a son, she remembereth not her distress, for joy at the birth of a man into the world.

John 16:21
(Etheridge) A woman, when she travaileth, hath sorrow, that the day hath come for her giving birth; but when she hath borne a son, she remembereth not her anguish, for joy that a child of man hath been born into the world.
(Murdock) A woman, in bringing forth, hath sorrow, for the day of her travail hath come: but when she hath brought forth a son, she remembereth not her anguish, because of the joy that a human being is born into the world.
(KJV) A woman when she is in travail hath sorrow, because her hour is come: but as soon as she is delivered of the child, she remembereth no more the anguish, for joy that a man is born into the world.

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Do you think John 16:23 originally had:
“my Father”?
“the Father”?

Both the Peshitta and the by-A.D. 175 Diatessaron have “my Father.”

John 16:23 - On that day you will not ask Me. Verily, verily, I say to you, whatever you will pray to my Father in my name, He will give you.
       My Father - this is the reading of the Aramean Peshitta. The reading of the Greek NA28, MHT and TR reads: 'the Father'.

Diatessaron 47:8
And in that day ye shall ask me nothing. And verily, verily, I say unto you, All that ye ask my Father in my name, he will give you. 

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Do you think John 17:1 originally had:
“my Father”?
“the Father”?

Both the Peshitta and the by-A.D. 175 Diatessaron have “my Father.”

John 17:1 - This was what Jesus spoke and he raised his eyes to heaven and said, “My Father! The hour has come, glorify your Son, so that your Son will glorify you,
       My Father - this is the reading of the Aramean Peshitta. The reading of the  Greek NA28, MHT and TR reads: 'Father'.

Diatessaron 47:19
This said Jesus, and lifted up his eyes unto heaven, and said, My Father, the hour is come; glorify thy Son, that thy Son may glorify thee: 

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Do you think John 17:3 originally had:
“You alone are the true”?
"You are the only true”?

Both the Peshitta and the by-A.D. 175 Diatessaron have “You alone are the true.”

John 17:3 - This is eternal Life, which they know You, for You alone are the true GOD, and Jesus Christ, who sent You.
       You only ... the true GOD - literally: 'the GOD of truth' in the reading of the Aramean Peshitta. The reading of the Greek NA28, MHT and TR reads: "You are the only true GOD."

Diatessaron 47:21
And this is eternal life, that they should know that thou alone art true God, and that he whom thou didst send is Jesus the Messiah. 

John 17:3
(Berean Literal) Now this is eternal life, that they may know You, the only true God, and Jesus Christ, whom You have sent.
(Aramaic Bible in Plain English) "But these things are eternal life: 'They shall know you, for you alone are The God of Truth, and Yeshua The Messiah whom you have sent.'"
(Young's Literal) and this is the life age-during, that they may know Thee, the only true God, and him whom Thou didst send -- Jesus Christ;

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Do you think John 17:17 originally had:
“Father”?
“your truth… truth”?  “the truth… truth”?

Both the Peshitta and the by-A.D. 175 Diatessaron have “Father” and “your truth… truth.”

John 17:17 - Father, sanctify them in your truth, your word is truth.
       Father - this text is part of the Aramaic Peshitta, but is completely missing from the Greek NA28, MHT and TR.
       your truth - this is the reading of the Aramean Peshitta and the Greek MHT and TR. Only from the Greek NA28 the lecture reads: 'the truth'.

Diatessaron 47:35
O Father, sanctify them in thy truth: for thy word is truth. 

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Do you think John 17:25 originally had:
“my righteous Father”?
“righteous Father”?

Both the Peshitta and the by-A.D. 175 Diatessaron have “my righteous Father.”

John 17:25 - My righteous Father, the world has not known You, but I have known You, and these know that You have sent Me.
       My ... Father - this is the reading of the Aramean Peshitta. The reading of the Greek NA28, MHT and TR reads: 'Righteous Father'.

Diatessaron 47:43
My righteous Father,^4 and the world knew thee not, but I know thee; and they knew that thou didst send me; 
^4:  The Arabic as it stands should mean _My father is righteous_; but it is simply the ordinary Syriac reading, and is so rendered above.

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Do you think John 18:6 originally had:
“Jesus”?
“he”?

Both the Peshitta and the by-A.D. 175 Diatessaron have “Jesus.”

John 18:6 - When Jesus said to them, "I AM (it)!", they flinched and fell to the ground.
       Jesus - this is the reading of the Aramean Peshitta. The reading of the Greek NA28, MHT and TR reads: 'He'.
       I AM [(‹het›)] - these words are a reference to the divinity of Jesus to which the disciples' response then comes in vs. 33 "Really, You are the Son of God!" From Jh. 8:58, where Jesus says "Before Abraham was I AM," it also appears that such a statement held a claim of divinity (cf. Jn 5:17 ›) and was sufficient to be stoned if that claim is unfounded used to be. See also the question of the high priest to Jesus in Mk. 14:61 "Are you the Son of the Blessed One?" And the answer to that, "I AM!" Just before the capture, Jesus had said all those words when he asked them, "Who are you looking for?", and the soldiers replied, "Jesus the Nazarene!", to whom Jesus replied, "I (‹BEN›) He" (‹or "I AM it"›), to which they had recoiled and fell to the ground (Jh 18: 4-6 ›).

Diatessaron 48:29
And when Jesus said unto them, I am he, they retreated backward, and fell to the ground.

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Do you think John 18:7 originally had:
“Jesus asked”?
“he asked”?

Both the Peshitta and the by-A.D. 175 Diatessaron have “Jesus asked.”

John 18:7 - Jesus asked them again, "Who are you looking for?" They said, "Jesus, the Nazarene!"
       Jesus - this is the reading of the Aramean Peshitta. The reading of the Greek NA28, MHT and TR reads: 'He'.
       the Nazarene - ie "from Nazareth". See the notes to Mt. 2:23.

Diatessaron 48:30
And Jesus asked them again, Whom seek ye? They answered, Jesus the Nazarene. 

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Do you think John 18:11 originally had:
“my Father”?
“the Father”?

Both the Peshitta and the by-A.D. 175 Diatessaron have “my Father.”

John 18:11 - (Then) Jesus said to Kifa: “Put the sword (back) into its sheath. Will I not drink the cup that my Father has given Me? "
       my Father - this is the reading of the Aramean Peshitta. The reading of the Greek NA28, MHT and TR reads: 'Father'.

Diatessaron 48:36
Jesus said unto Cephas, The cup which my Father hath given me, shall I not drink it? Put the sword into its sheath: for all that take with the sword shall die by the sword. 

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Do you think John 18:15 originally had:
“one of the other disciples”?  “another disciple”?
“court of the high priest”?  merely “court”?

Both the Peshitta and the by-A.D. 175 Diatessaron have “one of the other disciples” and “court.”

John 18:15 - Simeon Kifa followed Jesus with one of the other disciples. That disciple was known to the high priest and he entered the garden (of the high priest) with Jesus.
       one of the other disciples - this is the reading of the Aramean Peshitta. The reading of the Greek NA28, MHT and TR reads: 'another disciple'.
       [(‹Of the high priest›)] - the second time in this verse the words are not part of the Aramaic Peshitta, but of the Greek NA28, MHT and TR.

Diatessaron 48:49
And Simon Cephas and one of the other disciples followed Jesus. And the chief priest knew that disciple, and he entered with Jesus into the court; but Simon was standing without at the door. 

John 18:15
(Berean Literal) And Simon Peter and the other disciple were following Jesus. Now since that disciple was known to the high priest, he also entered with Jesus into the court of the high priest.
(Aramaic Bible in Plain English) But Shimeon Kaypha and one of the other disciples were coming after Yeshua, and that disciple had known The High Priest and he entered with Yeshua to the courtyard.
(Young's Literal) And following Jesus was Simon Peter, and the other disciple, and that disciple was known to the chief priest, and he entered with Jesus to the hall of the chief priest,

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Do you think John 18:16 originally had:
“Simon…Simon”?
“'Kifa… Kifa”?

Both the Peshitta and the by-A.D. 175 Diatessaron have “Simon…Simon.”

John 18:16 - But Simeon was outside by the door. The other disciple who knew the high priest went outside and spoke to the gatekeeper and brought Simeon inside.
       Simeon - this is the reading of the Aramean Peshitta. The lecture of the Greek NA28, MHT and TR reads: 'Kifa' (‹twice›).

Diatessaron 48:50
Simon was standing without at the door. And that other disciple, whom the chief priest knew, went out and spake unto her that kept the door, and she brought Simon in.

Do you think John 18:22 originally had:
“slap,” as in “blow with the palm”?
“hit the cheek” (which could be a slap or punch)?

Both the Peshitta and the by-A.D. 175 Diatessaron have “on the cheek.”

John 18:22 - When He said this, one of the guards standing by hit Jesus on the cheek and said to Him, "Answer the high priest like that?"
on the cheek - this is the reading of the Aramean Peshitta. The reading of the Greek NA28, MHT and TR reads: 'in the face'.

Diatessaron 49:4
And when he had said that, one of the soldiers which were standing there struck the cheek of Jesus, and said unto him, Dost thou thus answer the chief priest?

John 18:22
(Berean Literal) Now of His having said these things, one of the officers standing by gave a blow with the palm to Jesus, having said, "Do You answer the high priest this way?"
(Aramaic Bible in Plain English) And when he had said these things, one of the guards who was standing there struck Yeshua on the cheek and said to him, “Do you answer thus to The High Priest?”
(Young's Literal) And he having said these things, one of the officers standing by did give Jesus a slap, saying, 'Thus dost thou answer the chief priest?'

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Do you think John 18:26 originally had:
“Simon cut off”?
“Kifa cut off”?

Both the Peshitta and the by-A.D. 175 Diatessaron have “Simon cut off.”

John 18:26 - One of the servants of the high priest, a blood relative of the one whose Simeon had cut off his ear, said, "Haven't I seen you in the garden with Him?"
Simeon - this is the reading of the Aramean Peshitta. The reading of the Greek NA28, MHT and TR reads: 'Kifa'.

Diatessaron 49:11
And after a little one of the servants of the chief priest, the kinsman of him whose ear Simon cut off, saw him; and he disputed and said, Truly this man was with him: and he also is a Galilaean; and his speech resembles. And he said unto Simon, Did not I see thee with him in the garden?

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Do you think John 18:29 originally had:
“and said to them”?
“and said”?

Both the Peshitta and the by-A.D. 175 Diatessaron have “and said to them.”

John 18:29 - (So) Pilate went out to them and said to them, "What charge do you have against this Man?"
and said to them - this is the reading of the Aramean Peshitta. The reading of the Greek NA28, MHT and TR reads 'and said'.

Diatessaron 49:45
And Pilate went forth unto them without, and said unto them, What accusation have ye against this man?

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Do you think John 19:3 originally had:
“peace”?
“slaps,” as in “blows with the palm”?
“hitting on the cheeks” (which could be slaps and/or punches)?
“and said”?
“and they came up to Him and said”?

Both the Peshitta and the by-A.D. 175 Diatessaron have “peace,” “hitting on the cheeks” and “and said.”

John 19:3 - and said, "Greetings in peace (and we to you), King of the Jews!" And they smote Him on the cheeks.
and said - this is the reading of the Aramean Peshitta and of the Greek MHT and TR, but the reading of the Greek NA28 reads: "and they came up to Him and said".
they hit Him on the cheeks - this is the reading of the Aramean Peshitta.

Diatessaron 50:42
and said, Hail,^5 King of the Jews! And they spat in his face, and took the reed from his hand, and struck him on his head, and smote his cheeks.
^5: Lit. _Peace_.

John 19:3
(Berean Literal) And they began coming up to Him and saying, "Hail, King of the Jews!" And they kept giving Him blows with the palm.
(Young's Literal) and said, 'Hail! the king of the Jews;' and they were giving him slaps.

(Aramaic Bible in Plain English) And they were saying, “Hail to you, King of the Judeans”, and they were hitting him on his cheeks.
(based on Younan) And they were saying, "Shlam [shlama/shalom/peace/hello] to you, malka [king] of the Yehudeans!" And they were striking him on his cheeks.

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Do you think John 19:6 originally had:
“crucify him, crucify him…. crucify him”?
“crucify, crucify…. crucify”?

Both the Peshitta and the by-A.D. 175 Diatessaron have “crucify him, crucify him…. crucify him.”

John 19:6 - When the chief priests and the guards saw Him, they shouted and said, "Crucify Him, crucify Him!" Pilate said to them, "Then take Him with you and crucify Him, for I find no fault in Him."
Crucify Him, crucify Him - in the Aramaic Peshitta these words are always in the b. wise 2nd pers. singular, also in the other Gospels. In the Greek NA28, MHT and TR, the imperative is also in the 2nd person singular, as if one is shouting directly at Pilate. Furthermore, the Greek text is always missing the word 'Him'.

Diatessaron 50:45
And when the chief priests and the soldiers saw him, they cried out and said, Crucify him, crucify him. Pilate said unto them, Take him yourselves, and crucify him: for I find not a cause against him.

John 19:6
(Berean Literal) Therefore when the chief priests and the officers saw Him, they cried out saying, "Crucify! Crucify!" Pilate says to them, "Take Him yourselves and crucify _Him_, for I find no guilt in Him."
(Aramaic Bible in Plain English) But when the Chief Priests and the guards saw him, they cried out and they were saying, “Crucify him! Crucify him!” Pilate said to them, “Take him and crucify him, for I do not find any fault in him.”
(Young's Literal) When, therefore, the chief priests and the officers did see him, they cried out, saying, 'Crucify, crucify;' Pilate saith to them, 'Take ye him -- ye, and crucify; for I find no fault in him;'
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Do you think John 19:11 originally had
“greater than”?
“greater”?

Both the Peshitta and the by-A.D. 175 Diatessaron have “greater than.”

John 19:11 - Jesus said to him, “You would not have any power over Me if it had not been given you from above. Therefore the sin of him who delivered Me to you is greater than yours. "
than yours - these words are part of the reading of the Aramaic Peshitta, but not of the Greek NA28, MHT and TR.

Diatessaron 50:50
Jesus said unto him, Thou hast not any authority over me, if thou wert not given it from above: therefore the sin of him that delivered me up unto thee is greater than thy sin.

John 19:11
(Etheridge) Jeshu saith to him, Thou against ME hast no power, no not any, unless it hath been given to thee from above: wherefore he who delivered me to thee hath a sin greater than thine.
(Murdock) Jesus said to him: Thou wouldst have no authority at all over me, if it were not given to thee from on high: therefore his sin who delivered me up to thee, is greater than thine.
(KJV) Jesus answered, Thou couldest have no power at all against me, except it were given thee from above: therefore he that delivered me unto thee hath the greater sin.

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How would you render the Greek John 19:12?
Do you think John 19:12 originally had:
"opposes Caesar"?
“speaks against Caesar"?

Both the Peshitta and the by-A.D. 175 Diatessaron have "opposes Caesar."

John 19:12 - This is why Pilate wanted to release Him, but the Jews cried, “If you release this Man, you are not a friend of the emperor. Anyone who makes himself king is an opponent of the emperor."
is an opponent of the emperor - this is the reading of the Aramean Peshitta. The reading of the Greek NA28, MHT and TR reads: 'contradict the emperor', which in turn is translated in different ways.

Diatessaron 50:51
And for this word Pilate wished to release him: but the Jews cried out, If thou let him go, thou art not a friend of Caesar: for every one that maketh himself a king is against Caesar.

John 19:12
(Berean Literal) Out of this, Pilate was seeking to release Him; but the Jews cried out, saying, "If you release this man, you are not a friend of Caesar. Everyone making himself a king speaks against Caesar."
(Aramaic Bible in Plain English) Because of this Pilate wanted to release him, but the Judeans were crying out, “If you release this man, you are not Caesar's friend, for everyone who makes himself King is an adversary of Caesar.”
(Young's Literal) From this time was Pilate seeking to release him, and the Jews were crying out, saying, 'If this one thou mayest release, thou art not a friend of Caesar; every one making himself a king, doth speak against Caesar.'

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Do you think John 19:13 originally had
“pavement of stones”?
“pavement”?

Both the Peshitta and the by-A.D. 175 Diatessaron have “pavement of stones.”

John 19:13 - When Pilate heard this word, he brought Jesus out and sat on the judgment seat, in the place called 'The Stone Pavement', but in Hebrew 'Gpipta'.
The Stone Pavement - in the Aramaic of the Peshitta there are two words namely 'r'tsiftha d'kaypha'. The first word is Aramaic as it was spoken in the southern part of Palestine at the time, and the second word is Aramaic from the northern part of Palestine at that time. Both words mean roughly the same, namely 'stone pavement'. In the reading of the Greek NA28, MHT and TR it says: 'Lithosotros', ie 'Pavement'.
Hebrew - according to Jastrow's Aramaic dictionary, this word in Aramaic may also mean 'Aramaic', the language of the Peshitta. Aramaic was and is written by the Jews in Hebrew letters.

Diatessaron 51:1
And when Pilate heard this saying, he took Jesus out, and sat on the tribune in the place which was called the pavement of stones, but in the Hebrew called Gabbatha.

John 19:13
(Etheridge) But when Pilatos heard that word, he brought Jeshu without, and sat down upon the tribunal in the place which is called the Pavement of Stones, but in Hebrew it is called Gaphiphtha.
(Murdock) And when Pilate heard this declaration, he brought Jesus forth, and sat upon the tribunal, in a place called the pavement of stones; but in Hebrew it is called Gabbatha.
(KJV) When Pilate therefore heard that saying, he brought Jesus forth, and sat down in the judgment seat in a place that is called the Pavement, but in the Hebrew, Gabbatha.

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Do you think John 19:17 originally had:
“place called Place of a Skull”?
“place called Skull”?

Both the Peshitta and the by-A.D. 175 Diatessaron have “place called Skull.”

John 19:17 - He carried his cross to the place called 'The Skull', but in Hebrew it is called 'Calvary'.
He carried his cross - only in the reading of the Greek NA28 we read: 'He carried his cross Himself'.
The Skull - this is the reading of the Aramean Peshitta. The reading of the Greek NA28, MHT and TR reads: 'The Skull Place'.

Diatessaron 51:25
And when they came unto a certain place called The skull, and called in the Hebrew Golgotha,

John 19:17
(Berean Literal) And bearing His own cross, He went out to the place called the Place of the Skull, which in Hebrew is called Golgotha,
(Young's Literal) and bearing his cross, he went forth to the place called Place of a Skull, which is called in Hebrew Golgotha;
(KJV) And he bearing his cross went forth into a place called the place of a skull, which is called in the Hebrew Golgotha:

John 19:17
(Etheridge) bearing his cross to a place which is called A Skull, but in Hebrew is Gogultha:
(Murdock) bearing his cross, to a place called a Skull, and in Hebrew called Golgotha;
(Lamsa) Carrying his cross, to the place which is called The Skull, but in Hebrew it is called Golgotha;
(Aramaic Bible in Plain English) Then he took up his cross to the place called Qaraqpatha, but in Judean Aramaic it is called Gagultha,

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Did John 19:31 originally have a quotation of the Judeans?

Both the Peshitta and the by-A.D. 175 Diatessaron have a quotation.

John 19:31 - Because it was the day of Preparation, the Jews said, "These bodies must not remain on the cross tonight, for the Sabbath day is approaching!", because the day of that Sabbath was great. That is why they asked Pilate to break the legs of those who were crucified and that they would be taken (off).
explanation - this verse follows the reading of the Aramean Peshitta. The reading of the Greek NA28, MHT and TR reads: "Therefore the Jews asked Pilate, because it was the day of Preparation, because the day of that Sabbath was great, so that the bodies should not remain on the cross, that their legs would be broken and they would be taken away." We read in Dt. 21:22, 23 that a hanged man is cursed by God and that the body of the cursed at the end of the day of his execution should not cling to the wood, but should be removed.

Diatessaron 52:14
And the Jews, because of the Friday, said, Let these bodies not remain on their crosses, because it is the morning of the sabbath (for that sabbath was a great day); and they asked of Pilate that they might break the legs of those that were crucified, and take them down.

John 19:31
(Berean Literal) Therefore the Jews, because it was the Preparation, so that bodies would not remain on the cross on the Sabbath--for that Sabbath was a high day--asked Pilate that their legs might be broken and they might be taken away.
(Aramaic Bible in Plain English) But the Judeans, because it was evening, they were saying, “These bodies will not pass the night on their crosses, because the Sabbath day is approaching”, for it was a great Sabbath day. And they sought from Pilate to break the legs of those who had been crucified, and they would be taken away.
(Young's Literal) The Jews, therefore, that the bodies might not remain on the cross on the sabbath, since it was the preparation, (for that sabbath day was a great one,) asked of Pilate that their legs may be broken, and they taken away.
Do you think John 19:36 originally had "which says"?

Both the Peshitta and the by-A.D. 175 Diatessaron have "which says."

John 19:36 - For these things have happened so that the Scripture (word) might be fulfilled, which says, "No bone in Him will be crushed!"
       that is to say - this text is part of the reading of the Aramean Peshitta, but is missing from the reading of the Greek NA28, MHT and TR.

Diatessaron 52:20
This he did, that the scripture might be fulfiled, which saith, A bone shall not be broken in him; and the scripture also which saith, Let them look upon him whom they pierced.

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Do you think John 19:41 originally had:
"Jesus"?
"he"?

Both the Peshitta and the by-A.D. 175 Diatessaron have "Jesus."

John 19:41 - In the place where Jesus was crucified was a court garden and in the court garden a new tomb in which no one had ever been buried.
       Jesus - this is the reading of the Aramean Peshitta. The reading of the Greek NA28, MHT and TR is 'He'.

Diatessaron 52:33
And there was in the place where Jesus was crucified a garden; and in that garden a new tomb cut out in a rock^9 wherein was never man yet laid. 
^9:  Mk 15,46.  Lit. _a stone_.

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Do you think John 19:42 originally had:
"because the Sabbath"?
"because of the Preparation of the Jews"?

Both the Peshitta and the by-A.D. 175 Diatessaron have "because the Sabbath."

John 19:42 - There they put Jesus, because the Sabbath would begin and because the tomb was close.
       because the Sabbath would begin - this is the reading of the Aramean Peshitta. The reading of the Greek NA28, MHT and TR reads: "Because of the Preparation of the Jews."

Diatessaron 52:34
And they left Jesus there because the sabbath had come in, and because the tomb was near. 

John 19:42 
(Berean Literal) So on account of the Preparation of the Jews, because the tomb was near, they laid Jesus there.
(Aramaic Bible in Plain English) And they laid Yeshua there because the Sabbath was approaching and because the tomb was nearby.
(Young's Literal) there, therefore, because of the preparation of the Jews, because the tomb was nigh, they laid Jesus.

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Do you think John 20:2 originally had:
"our Lord"?  "Lord"?
"I don't know"?  "we don't know"?

Both the Peshitta and the by-A.D. 175 Diatessaron have "our Lord" and "I don't know."

John 20:2 - She ran away and came to Simeon Kifa and the other disciple whom Jesus loved, and said to them, "They have taken our Lord out of the grave, and I do not know where they have put Him."
       our Lord - this is the reading of the Aramean Peshitta. The reading of the Greek NA28, MHT and TR reads: 'Lord'.
       I don't know - this is the reading of the Aramean Peshitta. The Greek NA28, MHT and TR read: 'we don't know'.

Diatessaron 53:9
And Mary hastened, and came to Simon Cephas, and to that other disciple whom Jesus loved, and said unto them, They have taken our Lord from the sepulchre, and I know not where they have laid him. 

John 20:2
(Berean Literal) So she runs and comes to Simon Peter and to the other disciple, whom Jesus loved, and she says to them, "They have taken away the Lord out of the tomb, and we do not know where they have laid Him."
(Aramaic Bible in Plain English) And she ran and came to Shimeon Kaypha and to that other disciple whom Yeshua had loved, and she said to them, “They have taken away our Lord from the tomb, and I don't know where they have laid him.”
(Young's Literal) she runneth, therefore, and cometh unto Simon Peter, and unto the other disciple whom Jesus was loving, and saith to them, 'They took away the Lord out of the tomb, and we have not known where they laid him.'

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Do you think John 20:3 originally had:
"Simon"?
"Kifa"?

Both the Peshitta and the by-A.D. 175 Diatessaron have "Simon."

John 20:3 - Simeon and the other disciple went outside and came to the tomb.
       Simeon - this is the reading of the Aramean Peshitta. The reading of the Greek NA28, MHT and TR reads: 'Kifa' (‹Kefa'›).

Diatessaron 53:10
And Simon went out, and that other disciple, and came to the sepulchre.

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Do you think John 20:4 originally had:
"Simon"?
"Kifa"?

Both the Peshitta and the by-A.D. 175 Diatessaron have "Simon."

John 20:4 - They ran together, but that (other) disciple walked ahead of Simeon and was the first to reach the grave.
       Simeon - this is the reading of the Aramean Peshitta. The reading of the Greek NA28, MHT and TR reads: 'Kifa' (‹'Kefa'›).

Diatessaron 53:11
And they hastened both together: and that disciple outran Simon, and came first to the sepulchre;

===================================
Do you think John 20:6 originally had:
"Simon"?
"Simon Kifa"?
"also Simeon Kifa"?

Both the Peshitta and the by-A.D. 175 Diatessaron have "Simon."

John 20:6 - Simeon came after him and entered the tomb and saw (also) the linen cloths.
       Simeon - this is the reading of the Aramean Peshitta. The Greek NA28, MHT and TR read: 'Simeon Kifa'. Only in the reading of the Greek NA28 does the word still contain the word 'also': 'Also Simeon Kifa'

Diatessaron 53:13
And Simon came after him, and entered into the sepulchre, and saw the linen laid; 

John 20:6
(Berean Literal) Then Simon Peter also comes, following him, and he entered into the tomb and sees the linen cloths lying there,
(Aramaic Bible in Plain English) Then Shimeon came after him and entered the tomb, gazing at the linens where they were lying,
(Young's Literal) Simon Peter, therefore, cometh, following him, and he entered into the tomb, and beholdeth the linen clothes lying,

===================================
Do you think John 20:12 originally had:
"his pillow"?  "the head"?
"his feet"?  "the feet"?

Both the Peshitta and the by-A.D. 175 Diatessaron have "his pillow" and "his feet."

John 20:12 - and saw two angels sitting (clothed) in white, one by his pillows and one by his feet, where the body of Jesus had been lying.
       his pillows ... his feet - this is the reading of the Aramean Peshitta. The reading of the Greek NA28, MHT and TR reads: 'the head ... the feet'.

Diatessaron 53:19
and she saw two angels sitting in white raiment, one of them toward his pillow, and the other toward his feet, where the body of Jesus had been laid. 

John 20:12
(Berean Literal Bible) and she sees two angels in white sitting, one at the head and one at the feet, where the body of Jesus had lain.
(Aramaic Bible in Plain English) And she saw two Angels in white sitting, one at his pillow, and one at the foot, where the body of Yeshua had been laid.
(Young's Literal) and beholdeth two messengers in white, sitting, one at the head, and one at the feet, where the body of Jesus had been laid. 

===================================
Do you think John 20:15 originally had:
"my lord"?
"lord"?

Both the Peshitta and the by-A.D. 175 Diatessaron have "my lord."

John 20:15 - Jesus said to her, "Woman, why are you crying? Who are you looking for?” She thought it was the gardener and said to Him, "My lord, if you have taken him, tell me (then) where you have put Him, (then) I will take Him away."
       my lord - this is the reading of the Aramean Peshitta. The reading of the Greek NA28, MHT and TR reads: 'lord'.

Diatessaron 53:22
Jesus said unto her, Woman, why weepest thou? whom seekest thou? And she supposed him _to be_ the gardener, and said, My lord, if thou hast taken him, tell me where thou hast laid him, that I may go and take him.

John 20:15 
https://biblehub.com/interlinear/john/20-15.htm
(Berean Literal) Jesus says to her, "Woman, why do you weep? Whom do you seek?" Thinking that it is the gardener, she says to Him, "Sir [Greek:  Kyrie/ Κύριε/ Sir/lord], if you have carried Him off, tell me where you have laid Him, and I will take Him away."
(Young's Literal) Jesus saith to her, 'Woman, why dost thou weep? whom dost thou seek;' she, supposing that he is the gardener, saith to him, 'Sir, if thou didst carry him away, tell me where thou didst lay him, and I will take him away;'

(Murdock) Jesus said to her: Woman, why weepest thou ? and, whom dost thou seek? And she supposed that he was the gardener: and she said to him: My lord [Aramaic:  Mri:  my lord], if thou hast borne him away, tell me where thou hast laid him, [and] I will go and take him away.
(KJV) Jesus saith unto her, Woman, why weepest thou? whom seekest thou? She, supposing him to be the gardener, saith unto him, Sir, if thou have borne him hence, tell me where thou hast laid him, and I will take him away.

===================================
Do you think John 20:18 originally had:
"our Lord"?
"the Lord"?

Both the Peshitta and the by-A.D. 175 Diatessaron have "our Lord."

John 20:18 - Mary Magdalene went out and told the disciples that she had seen our Lord and that He had told her this.
       our Lord - this is the reading of the Aramean Peshitta. The reading of the Greek NA28, MHT and TR reads: 'Lord'.

Diatessaron 53:31
And then came Mary Magdalene, and announced to the disciples that she had seen our Lord, and that he had said that unto her.

John 20:18 
(Berean Literal) Mary Magdalene comes bringing word to the disciples, "I have seen the Lord," and that He had said these things to her.
(Aramaic Bible in Plain English) And Maryam Magdalitha came and announced to the disciples, “I have seen Our Lord”, and that he had said these things to her.
(Young's Literal) Mary the Magdalene cometh, telling to the disciples that she hath seen the Lord, and that these things he said to her.

===================================
Do you think John 20:21 originally had:
"my Father"?
"the Father"?

Both the Peshitta and the by-A.D. 175 Diatessaron have "my Father."

John 20:21 - Again Jesus said to them, "Peace be with you! As my Father has sent Me, I also send you. "
       my Father - this is the reading of the Aramean Peshitta. The reading of the Greek NA28, MHT and TR reads: 'the Father'.

Diatessaron 54:15
And Jesus said unto them again, Peace be with you: as my Father hath sent me, I also send you.

===================================
Do you think John 20:25 originally had:
"the disciples"?  "the other disciples"?
"our Lord"?  "the Lord"?

Both the Peshitta and the by-A.D. 175 Diatessaron have "the disciples" and "our Lord."

John 20:25 - The disciples said to him, "We have seen our Lord." But he said to them, "I will not believe (it) unless I see in his hands the scars of the nails and put my fingers in them and put my hand in his side."
       the disciples - this is the reading of the Aramean Peshitta. The reading of the Greek NA28, MHT and TR reads: 'the other disciples'.
       our Lord - this is the reading of the Aramean Peshitta. The reading of the Greek NA28, MHT and TR reads: 'Lord'.

Diatessaron 54:18
The disciples therefore said unto him, We have seen our Lord. But he said unto them, If I do not see in his hands the places of the nails, and put on them my fingers, and pass my hand over his side, I will not believe.

John 20:25 
(Berean Literal) So the other disciples were saying to him, "We have seen the Lord." But he said to them, "Unless I see in His hands the mark of the nails, and put my finger into the mark of the nails, and put my hands into His side, I will never believe."
(Aramaic Bible in Plain English) And the disciples were saying to him, “We have seen Our Lord”, but he said to them, “Unless I see in his hands the places of the nails and I shall put my fingers in them, and reach my hand into his side, I will not believe.”
(Young's Literal) the other disciples, therefore, said to him, 'We have seen the Lord;' and he said to them, 'If I may not see in his hands the mark of the nails, and may put my finger to the mark of the nails, and may put my hand to his side, I will not believe.'
Do you think John 20:31 originally had:
"believing, you may have life in his name"?
"when you believe, you will have in his name the world/age of life"?
(which I'd arrange as "when you believe in his name, you will have the world/age of life")

Both the Peshitta and the by-A.D. 175 Diatessaron have "when you believe, you will have in his name the world/age of life."

John 20:31 - But these are written that you may believe that Jesus is the Christ, the Son of God, and (that) when you believe you will have Life in His Name.
       and when ... in his Name - this is the reading of the Aramean Peshitta. The reading of the Greek NA28, MHT and TR reads: 'and that you, believing, may have Life in his Name'.

Diatessaron 54:24
but these that are written also are that ye may believe in Jesus the Messiah, the Son of God; and that when ye have believed, ye may have in his name eternal life. 

John 20:31
(Etheridge) but these are written, that you may believe that Jeshu is the Meshicha, the Son of Aloha, and that when you have believed you may have in his name the life which is eternal.
[Aramaic:  kh-i-a d'l'ai-l-m:  life of-to- the world(s)/age(s)]
(Murdock) But these are written, that ye may believe that Jesus is the Messiah, the Son of God; and that when ye believe, ye may have life eternal by his name.
(Aramaic Bible in Plain English) But these things are also written that you may believe that Yeshua is The Messiah, the Son of God, and when you believe, you shall have eternal life in his name.

(Berean Literal) But these have been written that you may believe that Jesus is the Christ, the Son of God, and that believing, you may have life in His name.
(Young's Literal) and these have been written that ye may believe that Jesus is the Christ, the Son of God, and that believing ye may have life in his name.'
(KJV) But these are written, that ye might believe that Jesus is the Christ, the Son of God; and that believing ye might have life through his name.

===================================
Do you think John 21:2 originally had:
"the disciples"?
"his disciples"?

Both the Peshitta and the by-A.D. 175 Diatessaron have "the disciples."

John 21:2 - These were together (there): Simeon Kifa, Thomas, who was called 'the Twins', Nathaniel who (came) from Cana of Galilee, the sons of Zebedee, and (still) two others of the disciples .
       the disciples - this is the reading of the Aramean Peshitta. The reading of the Greek NA28, MHT and TR reads "his disciples."

Diatessaron 54:26
And there were together Simon Cephas, and Thomas which was called Twin, and Nathanael who was of Cana of Galilee, and the sons of Zebedee, and two other of the disciples. 

===================================
Do you think John 21:7 originally had:
"our Lord.... our Lord"?  "the Lord.... the Lord"?
"Simon heard"?  "Simon Peter heard"?
"to come to Jesus"?

Both the Peshitta and the by-A.D. 175 Diatessaron have "our Lord.... our Lord," "Simon heard," and "to come to Jesus."

John 21:7 - The disciple whom Jesus loved said to Kifa, "It is our Lord!" When Simeon heard that it was our Lord, he took his robe, girded himself because he was naked, and jumped into the sea to go to Jesus.
       our Lord - this is the reading of the Aramean Peshitta. The reading of the Greek NA28, MHT and TR reads: 'the Lord'.
       Simeon - this is the reading of the Aramean Peshitta. The reading of the Greek NA28, MHT and TR reads: 'Kifa'.
       jumped - literally, "threw himself."

Diatessaron 54:31
And that disciple whom Jesus loved said to Cephas, This is our Lord. 
And Simon, when he heard that it was our Lord, took his tunic, and girded it on his waist (for he was naked), and cast himself into the sea to come to Jesus. 

John 21:7
(Berean Literal) Therefore that disciple whom Jesus loved says to Peter, "It is the Lord." So Simon Peter, having heard that it is the Lord, put on the outer garment, (for he was naked), and he cast himself into the sea.
(Aramaic Bible in Plain English) And that disciple for whom Yeshua had great affection said to Kaypha, “This is Our Lord.” But Shimeon, when he heard that he was Our Lord, he took his tunic, girding his loins because he was naked, and he threw himself into the sea to come to Yeshua.
(Young's Literal) That disciple, therefore, whom Jesus was loving saith to Peter, 'The Lord it is!' Simon Peter, therefore, having heard that it is the Lord, did gird on the outer coat, (for he was naked,) and did cast himself into the sea;

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Do you think John 21:12 originally had:
"dared ask him who he was"? "dared to ask him, 'Who are you?'"? 
"our Lord"?  "the Lord"?

Both the Peshitta and the by-A.D. 175 Diatessaron have "dared ask him who he was" and "our Lord."

John 21:12 - Jesus said to them, "Come here for breakfast!" Not one of the disciples dared to ask Him who He was, for they knew it was our Lord.
       our Lord - this is the reading of the Aramean Peshitta. The reading of the Greek NA28, MHT and TR reads: 'the Lord'.
       who He was - this is the reading of the Aramean Peshitta. The reading of the Greek NA28, MHT and TR reads: 'Who are you?'

Diatessaron 54:36
And Jesus said unto them,. Come and sit down. And no man of the disciples dared to ask him who he was, for they knew that it was our Lord. 

John 21:12
(Berean Literal) Jesus says to them, "Come, have breakfast." But none of the disciples dared to ask Him, "Who are You?" knowing that it is the Lord.
(Aramaic Bible in Plain English) And Yeshua said to them, “Come have breakfast”, but none of the disciples dared ask him who he was, for they knew that he was Our Lord.
(Young's Literal) Jesus saith to them, 'Come ye, dine;' and none of the disciples was venturing to inquire of him, 'Who art thou?' knowing that it is the Lord;

===================================
Do you think John 21:13 originally had:
"bread and fish, and gave to them"?
"bread and gives it to them, and the fish likewise"?

Both the Peshitta and the by-A.D. 175 Diatessaron have "bread and fish, and gave to them."

John 21:13 - Jesus came and took the bread and the fish and gave them.
       and the fish - in the reading of the Aramaic Peshitta these words are immediately after 'the bread', while in the reading of the Greek NA28, MHT and TR they are at the end of the verse, as an addition: 'and also the fish'.

Diatessaron 54:37
And Jesus came, and took bread and fish, and gave unto them.

John 21:13
(Berean Literal) Jesus comes and takes the bread and gives it to them, and the fish likewise.
(Aramaic Bible in Plain English) But Yeshua came near and took the bread and the fish and gave to them.
(Young's Literal) Jesus, therefore, doth come and take the bread and give to them, and the fish in like manner;

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Do you think John 21:15 originally had:
"Simon son of Jonah"? "Simon of Jonah"?
"my Lord"?  "the Lord"?

Both the Peshitta and the by-A.D. 175 Diatessaron have "Simon son of Jonah" and "my Lord."

John 21:15 - When they had had breakfast, Jesus said to Simeon Kifa, "Simeon son of Jonah, do you love Me more than they do?" He said to Him, "Yes, my Lord, You know that I love You." He said to him, "Feed my lambs!"
       son of Jonah - this is the reading of the Aramean Peshitta and of the Greek MHT and TR. The reading of the Greek NA28 reads: 'of Jonah'.
       my Lord - this is the reading of the Aramean Peshitta. The reading of the Greek NA28, MHT and TR reads: 'the Lord'.

Diatessaron 54:39
And when they had breakfasted, Jesus said to Simon Cephas, Simon, son of Jonah, lovest thou me more than these? He said unto him, Yea, my Lord; thou knowest that I love thee. Jesus said unto him, Feed for me my lambs.

John 21:15
(Berean Literal) Therefore when they had dined, Jesus says to Simon Peter, "Simon _son_ of John, do you love Me more than these?" He says to Him, "Yes, Lord; You know that I dearly love You." He says to him, "Feed My lambs."
(Aramaic Bible in Plain English) And after they had breakfast, Yeshua said to Shimeon Kaypha, “Shimeon, Bar Yonah, do you love me more than these things?” He said to him, “Yes, my Lord, you know that I love you.” He said to him, “Shepherd my lambs for me.”
(Young's Literal) When, therefore, they dined, Jesus saith to Simon Peter, 'Simon, son of Jonas, dost thou love me more than these?' he saith to him, 'Yes, Lord; thou hast known that I dearly love thee;' he saith to him, 'Feed my lambs.'

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Do you think John 21:20 originally had:
"Simon Kifa"?
"Kifa"?

Both the Peshitta and the by-A.D. 175 Diatessaron have "Simon Kifa."

John 21:20 - Simeon Kifa turned and saw that the disciple whom Jesus loved followed him, the one who had fallen against Jesus' chest at the meal and said, “My Lord, who is it that shall betray You?"
       Simeon Kifa - this is the reading of the Aramean Peshitta. The reading of the Greek NA28, MHT and TR reads: 'Kifa'.

Diatessaron 54:44
And Simon Cephas turned, and saw that disciple whom Jesus loved following him; he which at the supper leaned on Jesus' breast, and said, My Lord, who is it that betrayeth thee? 

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Do you think John 21:21 originally had:
"my Lord"?
"Lord"?

Both the Peshitta and the by-A.D. 175 Diatessaron have "my Lord."

John 21:21 - When Kifa saw him, he said to Jesus, "My Lord, what about him?"
       my Lord - this is the reading of the Aramean Peshitta. The reading of the Greek NA28, MHT and TR reads: 'Lord'.

Diatessaron 54:45
When therefore Cephas saw him, he said to Jesus, My Lord, and this man, what shall be in his case?
"Jesus made it clear that he only came for his own people"
Including here?:

Matthew 28 (Aramaic Bible in Plain English)
https://biblehub.com/aramaic-plain-engli...hew/28.htm
16 But the eleven disciples went to Galilee to the mountain where Yeshua had appointed them. 17 And when they saw him they worshiped him, but some of them doubted. 18 And Yeshua spoke with them and he said to them, "All authority has been given to me in Heaven and in the earth; in the manner in which my Father has sent me, I am sending you." 19 "Therefore *go disciple all the nations and baptize them in the name of The Father and The Son and The Spirit of Holiness."* 20 "And instruct them to keep everything whatever I have commanded you, and behold, I am with you every day, even unto the end of time. Amen"

Luke 24 (Aramaic Bible in Plain English)
https://biblehub.com/aramaic-plain-english/luke/24.htm
45 Then he opened their mind to understand the scriptures. 46 And he said to them, "Thus it is written: and thus it was right for The Messiah to suffer and to arise from the grave the third day, 47 And that *conversion to the forgiveness of sins would be proclaimed in his name in all the nations,* and the beginning would be at Jerusalem. 48 And you are witnesses of these things. 49 And I shall send upon you The Promise of my Father; but you stay in the city of Jerusalem until you shall be clothed in power from on high."

Mark 16 (Aramaic Bible in Plain English)
https://biblehub.com/aramaic-plain-english/mark/16.htm
14 But afterward, he appeared to the eleven when they reclined at a meal and he condemned the lack of their faith and the callousness of their heart, because they had not believed them who had seen him before. 15 And he said to them, *"Go to the entire world and preach my Good News in all creation."* 16 "Whoever believes and is baptized has life, and whoever does not believe is condemned." 17 "But these signs will accompany these who believe: in my name they will cast out demons, and they will speak in new languages." 18 "And they will take up snakes, and if they should drink lethal poison, it will not harm them, and they will place their hands on the sick and they will be healed."

"contradiction to his initial sentence. He says he only came for his own"

John 1 (Aramaic Bible in Plain English)
9 For That One was The Light of Truth, which enlightens every person that comes into the world. 10 He was in the world, and the world existed by his hand, and the world knew him not. 11 *He came unto his own, and his own received him not. 12 But those that received him, to them he gave authority to become the sons of God,* even to them that believe on his Name, 13 Those who had not been born of blood, nor of the desire of the flesh, nor of the desire of a man, but of God.

"He says he only came for his own, but then tells his Jewish disciples to go into the world and make other disciples of all the nations"
The scope of Jesus' instructions to his students about who they were to go to expanded over time. God's ultimate plan was for the God-man Messiah to be ruler over not just Israel, but over Samaria and all the nations of the earth.

Matthew 10:5 (NIV) These twelve Jesus sent out with the following instructions: *"Do not go among the Gentiles or enter any town of the Samaritans.*

John 4 (Aramaic Bible in Plain English)
39 Many Samaritans from that city believed in him because of the woman's saying which she testified: "He told me everything that I have done." 40 And *when those Samaritans came to him, they requested of him that he would stay with them, and he was with them for two days.* 41 And many believed in him because of his word. 42 And they were saying to that woman, "Now it is not because of your word that we believe in him, for we have heard and we know that This One is truly The Messiah, The Lifegiver of the world."

Acts 8:25 (NIV) After they had further proclaimed the word of the Lord and testified about Jesus, Peter and John returned to Jerusalem, *preaching the gospel in many Samaritan villages.*

Acts 11 (Aramaic Bible in Plain English), https://biblehub.com/aramaic-plain-english/acts/11.htm
1 And it was heard by the Apostles and by the brethren who were in Judea that Gentiles had also received the word of God. 2 And when Shimeon [i.e. Simon Peter] came up to Jerusalem, those who were of the circumcision were contending with him, 3 As they were saying that he had entered into the presence of the uncircumcised and had eaten with them. 4 And Shimeon interjected, in order to say to them: ....
15 And as I was continuing to speak there, The Spirit of Holiness rested upon them as when upon us from the first. 16 And I was reminded of the word of Our Lord, which he had said: 'Yohannan baptized in water, but you shall be baptized in The Spirit of Holiness.' 17 *If God therefore has equally given The Gift to those Gentiles who have believed in Our Lord Yeshua The Messiah, as also to us, who am I that I would be qualified to forbid God?"* 18 And when they heard these words, they were silent; and then they praised God and they were saying, *"Perhaps God has given a restoration to life to the Gentiles also."*

Who or what is the identity of the rock spoken of here?:

Daniel 2 (NIV), https://biblehub.com/niv/daniel/2.htm
34 While you were watching, a rock was cut out, but not by human hands. It struck the statue on its feet of iron and clay and smashed them. 35 Then the iron, the clay, the bronze, the silver and the gold were all broken to pieces and became like chaff on a threshing floor in the summer. The wind swept them away without leaving a trace. But *the rock that struck the statue became a huge mountain and filled the whole earth.* 36 “This was the dream, and now we will interpret it to the king. ....
44 “In the time of those kings, *the God of heaven will set up a kingdom that will never be destroyed,* nor will it be left to another people. *It will crush all those kingdoms and bring them to an end, but it will itself endure forever.* 45 This is the meaning of the vision of the rock cut out of a mountain, but not by human hands—a rock that broke the iron, the bronze, the clay, the silver and the gold to pieces. “The great God has shown the king what will take place in the future. The dream is true and its interpretation is trustworthy.”

"I came not except for the lost sheep of Israel"
Indeed.

Matthew 15 (Aramaic Bible in Plain English)
21 But Yeshua went out from there and he came to the borders of Tsur and of Tsidon. 22 And behold *a Canaanitess woman* from those borders came forth crying out and she said, "Have pity on me my lord, son of David, my daughter is badly driven by a demon." 23 But he did not give her an answer, and his disciples came and begged him, and they were saying, "Send her away, for she is crying after us." 24 But he answered and said to them, *"I am not sent except to the sheep that have strayed from the house of Israel."* 25 But she came and worshiped him [better: bowed down to him, maybe in worship] and she said, "My Lord, help me." 26 He said to her, "It is not good to take the children's bread and cast it to the dogs." 27 But she said, "Yes, my lord, even the dogs eat from the crumbs that fall from their master's table and they live." 28 But then Yeshua said to her, "O woman, great is your faith; it will be done for you as you will." And her daughter was healed from that moment.

Mark 7 (Aramaic Bible in Plain English), https://biblehub.com/aramaic-plain-english/mark/7.htm
24 Yeshua arose from there and came to the coast of Tyre and of Sidon, and he entered a certain house and he did not want anyone to know him and he could not be hidden. 25 For immediately a certain woman heard about him, whose daughter had a foul spirit, and she came falling before his feet. 26 But she was *a pagan woman from Phoenicia of Syria,* and she was begging him to cast out the demon from her daughter. 27 And Yeshua said to her, *"Let the children be filled first, for it is not right to take the children's bread and throw it to the dogs."* 28 But she answered and said to him, "Yes, my lord, but even the dogs from under the table eat the children's crumbs." 29 Yeshua said to her, "Go; because of this saying the demon has gone out from your daughter." 30 And she went to her house and found her daughter lying in bed, and the demon had been cast out of her.

"He did indeed come to his own people first"
Some of whom accepted him as being the promised Messiah, while the bulk of his own people rejected him (I'm looking at Zechariah 12:10-11, 13:1-2, and especially 13:7-9. Chapter 14 looks interesting.)

Matthew 23 (Aramaic Bible in Plain English)
36 Amen, I say to you, all these things will come upon this generation. 37 Jerusalem, Jerusalem, you that murdered The Prophets and stoned those who were sent to it! How many times have I desired to gather your children, as a hen gathers her chicks under her wings, and you were not willing! 38 Behold, your house is left to you desolate!

"He did indeed come to his own people first, but he also always showed a willingness to engage with gentiles"
Jesus also told the subversive story about the good _Samaritan_, and mentioned:

Luke 4 (Aramaic Bible in Plain English), https://biblehub.com/aramaic-plain-english/luke/4.htm
24 But he said, "Assuredly, I say to you, there is not a Prophet who is received in his town." 25 "For truly I say to you that many widows were in Israel in the days of Elijah the Prophet, when the heavens were shut for three years and six months, and there was great hunger in all the land." 26 "And *Elijah was not sent to one of them except to Tsarepta of Tsidon unto a widow woman."* 27 "And there were many lepers among Israel in the days of Elisha the Prophet and *not one of them was purified except Naaman the Syrian."* 28 And when they who were in the synagogue heard these things, they were all filled with rage. 29 And they arose and they thrust him outside of the city and they brought him unto the ridge of the mountain on which the city was built to cast him from the precipice. 30 But he passed through the midst of them and he departed.

/////////////////////////
Romans 3 (Aramaic Bible in Plain English, biblehub)
21 But now the justice of God has been revealed without The Written Law and The Written Law and The Prophets testify of it. 22 But *the righteousness of God is by the faith of Yeshua The Messiah unto every person, also upon every person who believes in him,* for there is no distinction, 23 Because *all of them have sinned and are deprived of the glory of God, 24 And are made right by grace* without charge and by the redemption that exists in Yeshua The Messiah, 25 This One whom God preordained as the atonement, by the faith of his blood, for the sake of our sins which we had formerly sinned, 26 In the space that God in his patience has given to us, for the demonstration of his justice which is in this time, that he would be The Just One and would by justice declare righteous the one who is in the faith of Our Lord Yeshua The Messiah.
27 Where is pride, therefore? It has been eliminated with him. By what law? Of works? No, but by the law of faith. 28 We determine therefore that by faith a man is made righteous and not by the works of The Written Law. 29 *Is he The God of the Jews only? Is he not also of the Gentiles? Yes, of the Gentiles also.* 30 Because *God is One, who declares the circumcision righteous by faith and also the uncircumcision by faith.*
The NT was originally in Aramaic, then later translated-- probably under apostles' supervision-- into Greek.
some mistranslations in the Greek
wikipedia.org/wiki/Aramaic_original_New_Testament_theory

The apostles were imperfect humans, and overlooked some mistranslations.
Paul's native language was Aramaic; he wrote in Aramaic, and then that got translated into Greek. The underlying Aramaic reveals itself in un-Greek features of Paul's letters.
I too reject the never-ending-torture position. I'm a universalist.

Yes, Peshitta Primacy is a minority opinion. Manuscript guy Daniel Wallace booted me from his blog's comments section for making pro-Aramaic arguments. The Church of the East believes that its Peshitta NT books came directly from their authors in Aramaic, and they've been carefully recopying them through the years.
A link near the bottom of
wikipedia.org/wiki/Aramaic_original_New_Testament_theory
goes to the book
_Was the New Testament Really Written in Greek?: A Concise Compendium of the Many Internal and External Evidences of Aramaic Peshitta Primacy_
https://pdfslide.net/documents/aramaic-p...-2008.html

A) Special Features of the Aramaic Peshitta New Testament
B) Mistranslations/ Mistransmissions/ Missed Translations/ Additions to/ Corruptions in Greek Manuscripts, Contrasted with the Original Aramaic
C) Semitic Idioms in Greek NT Mss.
https://groups.google.com/g/aus.religion...GP_f82uUoJ

A summary of some translation errors in the Greek is at:
wikipedia.org/wiki/Aramaic_original_New_Testament_theory

"are direct quotes from the Greek Septuagint"
2 examples?
Cave 4 of the Qumran caves has many readings similar to what appears in the LXX-- and dissimilar to the Masoretic. A NT quote from the OT might be, not from the LXX, but rather from a Hebrew textual tradition distinct from that which the Masoretic derives.

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Suggested changes, given the original Aramaic's 'pagans/heathens'

Mt 6:7 In praying, don't use vain repetitions, as the Gentiles do;
for they think that they will be heard for their much speaking.
Gentiles --> pagans/heathens

Mt 10:5 Jesus sent these twelve out, and commanded them, saying,
"Don't go among the Gentiles,
and don't enter into any city of the Samaritans.
Gentiles --> pagans/heathens

Mt 18:17 If he refuses to listen to them, tell the assembly.
If he refuses to hear the assembly also, let him be to you as a Gentile or a tax collector.
Gentile --> pagan/heathen

Mk 7:26 Now the woman was a Greek, a Syrophoenician by race. She begged him that he would cast the demon out of her daughter.
Greek --> pagan/heathen
(and 'race' could be replaced with a better word, IMO)

Jn 7:35 The Jews therefore said among themselves, "Where will this man go that we won't find him?
Will he go to the Dispersion among the Greeks, and teach the Greeks?
It's actually more like this:
(Etheridge) The Jihudoyee say among themselves, Whither is this about to go, that we cannot find him?
To the countries of the nations is he to go, and to teach the Heathens?

Acts 18:4 He reasoned in the synagogue every Sabbath, and persuaded Jews and Greeks.
Greeks --> pagans/heathens

Acts 18:17 Then all the Greeks laid hold on Sosthenes, the ruler of the synagogue, and beat him before the judgment seat. Gallio didn't care about any of these things.
Greeks --> pagans/heathens

1 Cor 5:1 It is actually reported that there is sexual immorality among you, and such sexual immorality as is not even named among the Gentiles, that one has his father's wife.
Gentiles --> pagans/heathens

1 Cor 10:20 But I say that the things which the Gentiles sacrifice, they sacrifice to demons, and not to God, and I don't desire that you would have fellowship with demons.
Gentiles --> pagans/heathens

1 Cor 10:27 But if one of those who don't believe invites you to a meal, and you are inclined to go, eat whatever is set before you, asking no questions for the sake of conscience.
who don't believe --> pagans/heathens

1 Cor 12:2 You know that when you were heathen, you were led away to those mute idols, however you might be led.
"heathen" works.

1 Peter 4:3 For we have spent enough of our past time doing the desire of the Gentiles, and having walked in lewdness, lusts, drunken binges, orgies, carousings, and abominable idolatries.
Gentiles --> pagans/heathens
"the Greek words are mia ton sabbaton literally in English (one of the sabbaths)"
Do you really believe that Jewish women would do the work of anointing a dead body on their day of rest?
How certain are you that the Greek Lk 24:1's 'sabbaton' means 'Sabbath' and not 'week'?

4521. sabbaton
https://biblehub.com/greek/4521.htm
sabbaton: the Sabbath, i.e. the seventh day (of the week)
Original Word: σάββατον, ου, τό
Part of Speech: Noun, Neuter
Transliteration: sabbaton
Phonetic Spelling: (sab'-bat-on)
Definition: the Sabbath, the seventh day (of the week)
Usage: the Sabbath, a week.
NAS Exhaustive Concordance
Word Origin
of Hebrew origin shabbath
Definition
the Sabbath, i.e. the seventh day (of the week)
NASB Translation
Sabbath (58), Sabbaths (1), week (9).

"where in the text does it call the centurion a Christian"
The text doesn't.

"I consider no one to be a real Christian today and there hasn't been one since AD 70... there were no Christians until after pentecost"
What's a "real Christian" in your view?
"I have heard the gospel of Matthew was written first in Arabic"
Aramaic.
Aramaic is a sister language of Hebrew. Much if not all of Daniel was originally in Aramaic; 5+ chapters in Daniel and over 1 chapter in Ezra (plus 2 words in Genesis 31:47 and words in Jeremiah 10:11) is to this day Aramaic.
Arabic developed from Aramaic.

"but the new testament was written in koine Greek that is the overall consensus"
It's an erroneous consensus that flies in the face of the textual evidence. Yes, Peshitta Primacy is a minority opinion. Manuscript guy Daniel Wallace booted me from his blog's comments section for making pro-Aramaic arguments. The Church of the East says that its Peshitta NT books came directly from their authors in Aramaic, and they've been carefully recopying them through the years. They did a much better job of recopying through the years than what's seen in the Greek mss. transmission tradition, which has a morass of conflicting readings.

A link near the bottom of
wikipedia .org/wiki/Aramaic_original_New_Testament_theory
goes to the book
_Was the New Testament Really Written in Greek?: A Concise Compendium of the Many Internal and External Evidences of Aramaic Peshitta Primacy_
https://pdfslide .net/documents/aramaic-peshitta-primacy-2008.html

A) Special Features of the Aramaic Peshitta New Testament
B) Mistranslations/ Mistransmissions/ Missed Translations/ Additions to/ Corruptions in Greek Manuscripts, Contrasted with the Original Aramaic
C) Semitic Idioms in Greek NT Mss.
https://groups.google .com/g/aus.religion.islam/c/bzdQCJTVhyk/m/SdGP_f82uUoJ

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Luke 23:56 explicitly says the women rested on the Sabbath:
Luke 23:56 (YLT) and having turned back, they made ready spices and ointments, and on the sabbath, indeed, they rested, according to the command.

Mark 16:1-3 explicitly says the foray to anoint occurred _after_ the Sabbath, i.e. after the day of rest. The Greek mss.'s "sabbaths" in verse 2 can't mean Sabbath, because verse 1 says the Sabbath was over:
Mark 16 (YLT), biblehub
1 And the sabbath having past, Mary the Magdalene, and Mary of James, and Salome, bought spices, that having come, they may anoint him, 2 and early in the morning of the first of the sabbaths, they come unto the sepulchre, at the rising of the sun, 3 and they said among themselves, 'Who shall roll away for us the stone out of the door of the sepulchre?'
By the way, the Greek Mk 16:2 has a mistranslation of the original Aramaic.
_Our Translated Gospels: Some of the Evidence_ (1936), 172pp. by Charles Cutler Torrey. On 70-73:
Exhibit XIII. The Redundant "and."
A. Mk. 16:2-4 And very early on the first day of the week they came to the tomb. When the sun had risen, and they were saying among themselves, Who will roll for us the stone from the entrance of the tomb? [_and_] they looked, and saw that the stone was rolled back; and it was very great.
....
Exhibit XIII, A (Mk. 16:2-4). Both Mt. and Lk. declare that the women came to the tomb of Jesus while it was yet dark; and this is the time that they would naturally have chosen for their arrival. Mk., on the contrary, is made by our Grk. to say that they came _very early in the morning, after the sun had risen!_ That which caused this utterly absurd saying was the presence of the redundant "and," which the Grk. translator failed to recognize. The place of beginning the conclusion of the sentence is formally ambiguous, it might be either vs. 3 or vs. 4; but the latter place, with its startling announcement, is the one which received the emphasis.
....
Some of the cases listed above would ordinarily call forth no comment. The unnecessary particle is hardly noticed, especially in texts fairly bristling with "and". In the majority of the passages cited here the reader, if disturbed at all, sees only a certain awkwardness of expression. Such cases could not be classed as mistranslations, nor are they quite "impossible" Greek. The use of this conjunction to introduce the apodosis, after a temporal protasis, has its examples in Homer, for instance.

Nevertheless the presence of a strange idiom in the Gospels is unmistakable in view of the evidence here presented, and in several passages its recognition clears away a serious difficulty. Here, obviously and beyond all question, is the explanation of the _absurdity_ in Mk. 16:2, now completely removed, and removable in no other way. The misunderstanding which resulted in putting into the mouth of Jesus an impossible saying in Jn. 20:17 is fully explained. In each of the two passages the Grk. is certainly the result of mistranslation of an Aram. text. In Jn. 1:19 f. perfect clearness is substituted for intolerable confusion. The other cases are chiefly important as examples of the idiom.

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Josh Willis "apparently they came but he was gone as the story goes so they didn't right ?"
Right.

"Your question is therefore irrelevant on what the women would of done or not done on a sabbath he was gone"
Simply carrying the spices to the tomb could be construed as work, and would have been avoided on the day of rest, the Sabbath.

Luke 14 (Aramaic Bible in Plain English)
1 And it was that when he entered the house of one of the leaders of the Pharisees to eat bread on the Sabbath day, and they were observing him, 2 Behold, one man who was swollen with fluid was there before him. 3 And Yeshua answered and said to the Scribes and to the Pharisees, "Surely it is legal to heal on the Sabbath." 4 But they were silent, and he held him and healed him and he dismissed him. 5 And he said to them, "Who of you, whose son or ox should fall in a pit on the Sabbath day, would not at once pull and lift him out?" 6 And they could not give him an answer to this.

"sabbaton is not an idiom for week... the day before was the great day of the feast John 19.31"

John 19:31 (NIV) Now it was the day of Preparation, and the next day was to be a special Sabbath. Because the Jewish leaders did not want the bodies left on the crosses during the Sabbath, they asked Pilate to have the legs broken and the bodies taken down.

What's your timeline? (day of Preparation, then the Sabbath day, and while on the Sabbath day of rest a trip carrying spices to do annointing work?)
Is it true that the Greek Mt 28:1 has "Late on the sabbath"?

_Our Translated Gospels: Some of the Evidence_ (1936), 172pp. by Charles Cutler Torrey. On 20-26:
Exhibit IV. Ambiguity of the Aram. Text.
....
F. Mt. 28:1 ac. to Grk.: LATE ON(!) THE SABBATH (....[snip Aramaic]....), AS IT DAWNED TO (....[snip Aramaic]....) the first day of the week, etc.
True rendering: AFTER THE SABBATH (same words) AND BEFORE THE DAWN OF (same word) the first day of the week, etc.
....
Exhibit IV, F (Mt. 28:1). This is a particularly fine example of translator's nonsense. The Grk. renders admirably, according to the canons of that day; but the curious idiom of the original cannot be rendered closely, in any non-Semitic language, without losing its meaning and creating confusion. The familiar Aram. phrase (translated also into Talmudic Heb.) designates ordinarily the time between the close (sunset) of one day and the dawn of the next day, and may apply either to the entire time or to any part of it. In the present case, it happens to apply to the latter part of the night, before dawn. "Late on the sabbath" is a ridiculous rendering, though faithful to the Grk. It is also quite incorrect to suppose that "as it began to dawn" (German, "in der Dammerung") gives the true meaning of the latter part of the phrase. The word "dawn" is there, it is true, but as it is employed in this idiom, the time intended could equally well be midnight, or any hour before or after it.

The same idiom precisely, using the same word (_dawn!_) is found in classical Syriac. In the _Chronicle of Joshua the Stylite_, ed. Wright, p. 22, line 9, it designates the whole "night between Friday and Saturday." In Bedjan's _Acta Mart. et Sanct._, IV, 579 f., the time is "at midnight"; _ibid._, 629, "at the eleventh hour of the night."

The facts in regard to the use of this peculiar phrase in Jewish Aram. and Talmudic Heb. were set forth very fully, with abundant references, by George F. Moore in the _Journ. Am. Oriental Soc._, Vol. 26 (1906), pp. 323-329. They seem to have been unknown to the N.T. commentators  (including Wellhausen), who suppose Mt. to have misunderstood this and that in Mk., and in general to have made a bad mess of the account at this point. Mt.'s Aram. text differed indeed considerably from Mk.'s, but contradicted it in no respect. Allen, _Comm._, Klostermann-Gressmann, and probably others, have been misled by Dalman, _Gramm._, 2nd ed., p. 247, notes 2 and 4. The reference in the former note cannot apply to Mt. 28:1, and the phrase referred to in note 4 is only part of the idiom described here. Dalman's further remark, "Vom Morgengrauen ab ist die Bezeichnung unmoglich," is also incorrect, for, as Moore (p. 325) shows, the phrase quoted is sometimes made to include the whole of the following day. See, further, the note on Lk. 23:54.
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