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Do you believe "righteousness," or "charitable giving," belongs in Matthew 6:1?

The Peshitta and the by-A.D. 175 Diatesseron have "charitable giving," as do the Byz mss. listed below.

Matthew 6:1 (HCSB)
"Be careful not to practice your righteousness[a: Other mss read _charitable giving_] in front of people,
to be seen by them.
Otherwise,
you will have no reward from your Father in heaven.

As of A.D. 175, the verse had 'charitable giving':

Diatesseron 9:22
Consider your alms;
do them not before men to let them see you:
and if it be not so,
ye have no reward before your Father which is in the heavens.

The original Aramaic of the Peshitta has 'charitable giving':

Matthew 6:1 (Younan)
"Now take heed in zedqatkuon [your almsgiving]
so that you should not do it before the sons of men
so that you may be seen by them,
for otherwise you have not reward from your Father who is in heaven.

https://biblehub.com/texts/matthew/6-1.htm
Westcott and Hort / {NA28 variants}
Προσέχετε δὲ τὴν δικαιοσύνην [i.e. righteousness] ὑμῶν μὴ ποιεῖν ἔμπροσθεν τῶν ἀνθρώπων πρὸς τὸ θεαθῆναι αὐτοῖς· εἰ δὲ μή¦γε, μισθὸν οὐκ ἔχετε παρὰ τῷ πατρὶ ὑμῶν τῷ ἐν τοῖς οὐρανοῖς.
RP Byzantine Majority Text 2005
Προσέχετε τὴν ἐλεημοσύνην [i.e. almsgiving] ὑμῶν μὴ ποιεῖν ἔμπροσθεν τῶν ἀνθρώπων, πρὸς τὸ θεαθῆναι αὐτοῖς· εἰ δὲ μήγε, μισθὸν οὐκ ἔχετε παρὰ τῷ πατρὶ ὑμῶν τῷ ἐν τοῖς οὐρανοῖς.

1343. dikaiosuné
https://biblehub.com/greek/1343.htm
dikaiosuné: righteousness, justice
Original Word: δικαιοσύνη, ης, ἡ
Part of Speech: Noun, Feminine
Transliteration: dikaiosuné
Phonetic Spelling: (dik-ah-yos-oo'-nay)
Definition: righteousness, justice

1654. eleémosuné
https://biblehub.com/str/greek/1654.htm
eleémosuné: mercy, pity, spec. alms
Original Word: ἐλεημοσύνη, ῆς, ἡ
Part of Speech: Noun, Feminine
Transliteration: eleémosuné
Phonetic Spelling: (el-eh-ay-mos-oo'-nay)
Definition: mercy, pity, alms
Usage: abstr: alms-giving, charity; concr: alms, charity.

Mt PDF at http://www.willker.de/wie/TCG/
TVU 47
NA28 Matthew 6:1 ....
BYZ Matthew 6:1 ....
Byz L, W, Z, D, Q, f13, 22, 33, Maj, f, k, Sy-P, Sy-H, arm, mae-1 (mae-2 lacuna), goth, Did, Basil(4th CE)
txt 01*,C1b, B, D, 0250, f1, 372, 892, 1424*, 2737, pc, Lat, Sy-S, Sy-Pal, Or
....
It has been suggested by Zahn that the different words represent one and the same Aramaic original.
Compare:
Walter Nagel "Gerechtigkeit – oder Almosen? (Mt 6:1)" VC 15 (1961) 141-45
He argues for ἐλεημοσύνην and says that the Bohairic has "charity"
and not .... He further notes that the word in the Arabic
Diatessaron, "alms", is also in the plural, as is "gifts" in Ephrem. But
probably "alms" and "gifts" etc. are just translation freedom.

============================================================================.
Do you believe "openly" belongs in Matthew 6:4?

The Peshitta and the by-A.D. 175 Diatesseron have "openly," as do the 2nd list of Byz mss. mentioned below.

Matthew 6:4 (HCSB)
so that your giving may be in secret.
And your Father who sees in secret will reward you.[a: Other mss read _will Himself reward you openly_]

The text included "openly" as of A.D. 175:

Diatesseron 9:25
that thine alms may be concealed:
and thy Father which seeth in secret shall reward thee openly.

The original Aramaic of the Peshitta has the complete text:

Matthew 6:4 (Younan)
so that zedqatak [your almsgiving] might be in secret
and your Father who sees in secret--
He will reward you in the open.

https://biblehub.com/texts/matthew/6-4.htm
Westcott and Hort / {NA28 variants}
ὅπως ᾖ σου ἡ ἐλεημοσύνη ἐν τῷ κρυπτῷ· καὶ ὁ πατήρ σου ὁ βλέπων ἐν τῷ κρυπτῷ
ἀποδώσει σοι.
RP Byzantine Majority Text 2005
ὅπως ᾖ σου ἡ ἐλεημοσύνη ἐν τῷ κρυπτῷ· καὶ ὁ πατήρ σου ὁ βλέπων ἐν τῷ κρυπτῷ
αὐτὸς
ἀποδώσει σοι
ἐν τῷ φανερῷ.

Mt PDF at http://www.willker.de/wie/TCG/
TVU 48
NA28 Matthew 6:4 ....
BYZ Matthew 6:4 ....
T&T #17

αὐτὸς
Byz D, W, D, 372, 565, 579, 700, 2737, Maj, h, q, Sy-P, Sy-H, Basil(4th CE)
txt 01, B, L, U, Z, Q, 047, 0250, f1, f13, 22, 33, 279, 892, 1192, 1424, 2786, Lat, Sy-C, Sy-S, Co, arm, goth, Or

ἐν τῷ φανερῷ
Byz L, W, D, Q, 0250, f13a,b, 372, 579, 700, 892, 1424, 2737, Maj1400, it, Sy-S, Sy-P, Sy-H, Sy-Pal, arm, goth, Basil(4th CE)
txt 01, B, D, Z, f1, 983, 1689(=f13c), 22, 33, 1192, 2786, al75, aur, ff1, k, vg, Sy-C, Co, Or

.... D, pc3
.... L, U, Q, 047, 0250, f13a,b, 157, 892, 1424, arabMS
.... W, 565, 579, (700), Maj

NA27,28 list f1 wrongly for the reading ....
Lacuna: C
B: no umlaut
....
Augustine (De sermone Domini in monte 2.9):
Multa latina exemplaria sic habent: Et Pater tuus, qui videt in abscondito, reddet
tibi palam. Sed quia in graecis, quae priora sunt, non invenimus palam, non
putavimus hinc esse aliquid disserendum.
Many Latin copies have this reading: "And your Father who sees in secret will reward you
publicly." But because we have not found the word "publicly" in the Greek copies, which are
earlier, we have not thought that anything needed to be said about it here.
Do you think "openly" belongs in Matthew 6:6? It's in the Peshitta, in the by-A.D. 175 Diatesseron, and in the Byz mss. mentioned below.

Matthew 6:6 (HCSB)
But when you pray,
go into your private room,
shut your door,
and pray to your Father who is in secret.
And your Father who sees in secret
will reward you.[a: Other mss add _openly_]

The text had "openly" as of A.D. 175:

Diatesseron 9:27
But thou, when thou prayest,
enter into thy closet,
and fasten thy door,
and pray to thy Father in secret,
and thy Father which seeth in secret
shall reward thee openly.

The original Aramaic of the Peshitta has the complete text:

Matthew 6:6 (Younan)
But when you pray,
enter your inner room
and close your door
and pray to your Father
who is in secret,
and your Father,
who sees in secret--
He will reward you in (the) open.

https://biblehub.com/texts/matthew/6-6.htm
Westcott and Hort / {NA28 variants}
σὺ δὲ ὅταν προσεύχῃ, εἴσελθε εἰς τὸ ταμεῖόν σου καὶ κλείσας τὴν θύραν σου πρόσευξαι τῷ πατρί σου τῷ ἐν τῷ κρυπτῷ· καὶ ὁ πατήρ σου ὁ βλέπων ἐν τῷ κρυπτῷ
ἀποδώσει σοι. [google translate: give it back to you]

RP Byzantine Majority Text 2005
Σὺ δέ, ὅταν προσεύχῃ, εἴσελθε εἰς τὸ ταμιεῖόν σου, καὶ κλείσας τὴν θύραν σου, πρόσευξαι τῷ πατρί σου τῷ ἐν τῷ κρυπτῷ· καὶ ὁ πατήρ σου ὁ βλέπων ἐν τῷ κρυπτῷ
ἀποδώσει σοι ἐν τῷ φανερῷ. [google translate: give it back to them obviously]

Mt PDF at http://www.willker.de/wie/TCG/
TVU 51
NA28 Matthew 6:6 ....
BYZ Matthew 6:6 ....
T&T #18
Byz L, W, D, Q, f13, 33, 372, 892, 2737, Maj, it, Sy-P, Sy-H, Sy-Palmss, arm, goth
txt 01, B, D, Z, f1, 22, 1192, 2786*, al20, aur, ff1, k, vg, Sy-S, Sy-C, Co, Or, Eus
mae-2: Schenke reconstructs: ....
Lacuna: C
B: no umlaut

===========================================================================.
Do you think "their wrongdoing" belongs in Matthew 6:15? It's absent from the Peshitta, from the by-A.D. 175 Diatesseron, and from the txt mss. listed below.

Matthew 6:15 (HCSB)
But if you don't forgive people,[a: Other mss add _their wrongdoing_]
your Father will not forgive your wrongdoing.

Tatian didn't include the addition in his consolidation of the 4 Gospels:

Diatesseron 9:38
But if ye forgive not men,
neither will your Father pardon your wrong-doing.

The original Aramaic of the Peshitta lacks the addition:

Matthew 6:15 (Younan)
But if you do not forgive men,
your Father will also not forgive you your transgressions.

https://biblehub.com/texts/matthew/6-15.htm
Westcott and Hort / {NA28 variants}
ἐὰν δὲ μὴ ἀφῆτε τοῖς ἀνθρώποις (τὰ παραπτώματα αὐτῶν),
οὐδὲ ὁ πατὴρ ὑμῶν ἀφήσει τὰ παραπτώματα ὑμῶν.

RP Byzantine Majority Text 2005
ἐὰν δὲ μὴ ἀφῆτε τοῖς ἀνθρώποις τὰ παραπτώματα αὐτῶν,
οὐδὲ ὁ πατὴρ ὑμῶν ἀφήσει τὰ παραπτώματα ὑμῶν.

Mt PDF at http://www.willker.de/wie/TCG/
TVU 56
NA28 Matthew 6:15 ....
BYZ Matthew 6:15 ....
T&T #20
Byz B, L, W, D, Q, S, F, 0233, f13, 33, 700, 892C, Maj, b, f, q, Sy-C, Sy-H, sa, mae-2, bopt, goth, Basil(4th CE), [WH], Trg
txt 01, D, f1, 22, 279, 372, 892*, 2737, 2786, pc4, Lat, Sy-P, mae-1, bopt
pc = 130, 279, 1357*, 2701S
892: The words have been added in the margin with an insertion sign (wavy line plus two dots, cp. Mt 12:13), by a later hand.
Lacuna: C, Sy-S
B: no umlaut
Western non-interpolation, WH have this term in brackets.
Do you think "openly" belongs in Matthew 6:18? It's absent from the Peshitta, absent from the by-A.D. 175 Diatesseron, and absent from most of the mss. mentioned below.

Matthew 6:18 (HCSB)
so that you don't show your fasting to people
but to your Father who is in secret.
And your Father who sees in secret
will reward you.[a: Other mss add _openly_]

Tatian didn't include the addition in his consolidation of the 4 Gospels:

Diatesseron 9:41-42
that thou make not an appearance to men of fasting,
but to thy Father which is in secret:
and thy Father which seeth in secret
shall reward thee.
Be not agitated, little flock. . . .

The original Aramaic of the Peshitta lacks the addition:

Matthew 6:18-19 (Younan)
so that you should not be seen by men that you are fasting,
but by your Father who is in secret,
and your Father who sees in secret--
He will reward you.
(You) should not place for yourself treasure on earth. . . .

Matthew 6:18
http://web.ovc.edu/terry/tc/lay01mat.htm
TEXT: "your Father who sees in secret will repay you"
EVIDENCE: S B D K L W Theta Pi f1 f13 28 33 565 700 892 1010 some Byz most Lect some lat vg most syr cop
TRANSLATIONS: ASV RSV NASV NIV NEB TEV
RANK: A
NOTES: "your Father who sees in secret will repay you in the open"
EVIDENCE: Delta 1241 some Byz some lat one syr
TRANSLATIONS: KJV
COMMENTS: The words "in the open" are absent from the oldest manuscripts of several types of ancient text.

========================================================================.
Do you think "of God" belongs in Matthew 6:33? It's in the Peshitta, in the by-A.D. 175 Diatesseron, and in the txt mss. and AV mss. mentioned below.

Matthew 6:33 (HCSB)
But seek first the kingdom of God[a: Other mss omit _of God_] and His righteousness,
and all these things will be provided for you.

The text was present as of A.D. 175:

Diatesseron 10:11-12
Seek ye first the kingdom of God, and his righteousness;
and all these shall come to you as something additional for you.

The original Aramaic of the Peshitta has the complete text:

Matthew 6:33 (Younan)
But seek first the kingdom of Allaha [God] and His righteousness,
and all these (things) will be added to you.

https://biblehub.com/texts/matthew/6-33.htm
Westcott and Hort / {NA28 variants}
ζητεῖτε δὲ πρῶτον τὴν βασιλείαν {τοῦ θεοῦ} καὶ τὴν δικαιοσύνην αὐτοῦ, καὶ ταῦτα πάντα προστεθήσεται ὑμῖν.

RP Byzantine Majority Text 2005
Ζητεῖτε δὲ πρῶτον τὴν βασιλείαν τοῦ θεοῦ καὶ τὴν δικαιοσύνην αὐτοῦ, καὶ ταῦτα πάντα προστεθήσεται ὑμῖν.

Mt PDF at http://www.willker.de/wie/TCG/
TVU 60
16. Difficult variant:
Minority reading:
NA28 Matthew 6:33 ....
BYZ Matthew 6:33 ....
T&T #21
txt L, W, D, Q, S, F, 0233, f1, f13, 22, 33, 372, 892, 2737, Maj, Lat, Sy, mae-1, Basil(4th CE)
omit: 01, B, 57, l, vgSt, sa, bo, Sy-Palms, mae-2, Did, Eus, NA25, WH, Bois, Weiss, SBL
B has (also Weiss): ....
k has primo regnum et iustitiam Dei = ....
.... 345, 440, 817, 995, 1646
.... 301*, 366, 373, 726, 1272*, 1590*, Justin, Cl, DiatessEphrem,1/2
Justin (Apology 15:16): .... (it is not entirely clear though from which source text Justin is quoting.)
Ephrem (McCarthy): "You, therefore, must seek the kingdom of heaven, and these things over and above will be given to you as well." Another time Ephrem cites it as "Seek ye the kingdom of God …", which is also the reading of the Arabic Diatessaron.
Lacuna: C, D, Sy-S
B: no umlaut

_Early Manuscripts, Church Fathers, and the Authorized Version: With Manuscript Digests and Summaries_ (2005) by Jack Moorman, 454pp., 127
https://www.amazon.com/gp/product/1568480482/
But seek ye first the kingdom _of God_ and his righteousness
E G K L M S U V W Delta Theta Pi Sigma Omega
Cursives: MAJORITY fam 1,13
Old Latin: a aur b c f ff1 g1 h Vulg
Syr: pesh cur harc pal
Cop: mae
Arm Eth-ms
Also extant in Phi? 047 055 0248

=========================================================================.
Do you think 'large/great/many' belongs in Matthew 8:18? It's in the Peshitta, in the by-A.D. 175 Diatesseron, and in most of the mss. mentioned below.

Matthew 8:18 (HCSB)
When Jesus saw large crowds[a: Other mss read _saw a crowd_] around Him, He gave the order to go to the other side of the sea.

The adjective describing the crowds was present as of A.D. 175:

Diatesseron 11:24
And when Jesus saw great multitudes surrounding him, he commanded them to depart to the other side.

The original Aramaic of the Peshitta has the adjective describing the crowds:

Matthew 8:18 (Younan)
Now when Yeshua saw the many crowds that were surrounding him, he commanded that they depart to the other side.

Matthew 8:18
http://web.ovc.edu/terry/tc/lay01mat.htm
TEXT: "when Jesus saw a crowd around him"
EVIDENCE: B most cop(south)
TRANSLATIONS: NASV NIV TEV
RANK: D

NOTES: "when Jesus saw crowds around him"
EVIDENCE: S* f1 cop(north)
TRANSLATIONS: NEB

NOTES: "when Jesus saw large crowds around him"
EVIDENCE: Sc C K L X Delta Theta Pi f13 33 565 700 892 1010 Byz Lect lat vg syr(p,h,pal)
TRANSLATIONS: KJV ASV RSV

NOTES: "when Jesus saw a large crowd around him"
EVIDENCE: W some lat syr(c,s)
Do you think "Jesus" belongs in Matthew 8:29? The name "Jesus" is there in the Peshitta and in the mss. mentioned below.

Tatian didn't include Matthew 8:29 in his Diatesseron.
The original Aramaic of the Peshitta has the complete text:

Matthew 8:29 (based on Younan)
And they cried out and said, "What have we to do with each other, Yeshua, Son of Allaha? Have you come here before the time to torment us?"

_Early Manuscripts, Church Fathers, and the Authorized Version: With Manuscript Digests and Summaries_ (2005) by Jack Moorman, 454pp., 127
https://www.amazon.com/gp/product/1568480482/
What have we to do with thee, _Jesus_, thou son of God
C-3 E K M S U V W X Delta Theta Pi Sigma Omega 0242
Cursives: MAJORITY fam 13
Old Latin: a aur b c d f g1 h1 q
Vulg-pt
Syr. pesh harc
Cop: sa bo-pt
Goth Arm Eth
Also extant in Phi? 047 055 0211 0233? 0242 0248? 0257?

https://biblehub.com/texts/matthew/8-29.htm
Westcott and Hort / {NA28 variants}
καὶ ἰδοὺ ἔκραξαν λέγοντες Τί ἡμῖν καὶ σοί,
υἱὲ τοῦ θεοῦ; ἦλθες ὧδε πρὸ καιροῦ βασανίσαι ἡμᾶς;

RP Byzantine Majority Text 2005
καὶ ἰδού, ἔκραξαν λέγοντες, Tί ἡμῖν καὶ σοί,
Ἰησοῦ
υἱὲ τοῦ θεοῦ; Ἦλθες ὧδε πρὸ καιροῦ βασανίσαι ἡμᾶς;
I agree that there doesn't appear to have been several different translations of the Aramaic into Greek.
If somebody translated the Aramaic into Greek, some copies of the Greek were circulated, and then later on that person did a few tweakings of the translation and then copies of that revision got circulated, that might explain 'split words.'

The strongest argument for Aramaic being first is mistranslations in the Greek. E.g., John 14:2 should have been translated from the Aramaic with 'it is necessary,' not 'if not.' The 3rd post down at
https://tentmaker.org/forum/judgement-an...nslations/
lists some mistranslations.

Another edition of the book at
https://pdfslide.net/documents/aramaic-p...-2008.html
is the PDF
http://www.preteristarchive.com/Books/pd...ngreek.pdf
Do you think "and the scribes" belongs in Mt 26:3? It's in the Peshitta and the by-A.D. 175 Diatesseron, and the Byz mss. listed below.

Matthew 26:3 (HCSB)
Then the chief priests[a: Other mss add _and the scribes_] and the elders of the people assembled in the palace of the high priest, who was called Caiaphas,

The complete text was present as of A.D. 175:

Diatesseron 44:3
Then gathered together the chief priests, and the scribes, and the elders of the people, unto the court of the chief priest, who was called Caiaphas;

The original Aramaic of the Peshitta has the complete text:

Matthew 26:3 (Younan)
Then the rabbi-kahna [chief priests] and Sapra [Scribes] and elders of the people were gathered at the court of the Rab-Kahna [High Priest] who was called Qayapa.

https://biblehub.com/texts/matthew/26-3.htm
Westcott and Hort / {NA28 variants}
Τότε συνήχθησαν οἱ ἀρχιερεῖς
καὶ οἱ πρεσβύτεροι τοῦ λαοῦ εἰς τὴν αὐλὴν τοῦ ἀρχιερέως τοῦ λεγομένου Καιάφα,

RP Byzantine Majority Text 2005
Tότε συνήχθησαν οἱ ἀρχιερεῖς
καὶ οἱ γραμματεῖς
καὶ οἱ πρεσβύτεροι τοῦ λαοῦ εἰς τὴν αὐλὴν τοῦ ἀρχιερέως τοῦ λεγομένου Καϊάφα,

Mt PDF at http://www.willker.de/wie/TCG/
TVU 356
NA28 Matthew 26:3 ....
BYZ Matthew 26:3 ....
Byz K, P, D, 0255, 22, Maj, it(c, f, ff2, h, q, r1), Sy-P, Sy-H

.... W

txt P45, 01, A, B, D, L, Q, 0293, f1, 652, f13, 33vid, 372, 565, 700, 892, 1424, 2737, pc, Lat(a, aur, b, d, ff1, g1, l, vg), Sy-S, Co(+ mae-2)
Lacuna: C, Sy-C
B: no umlaut
Do you think "new" belongs in Mt 26:28? It's in the Peshitta and in the by-A.D. 175 Diatesseron, and in the Byz mss. and AV mss. listed below.

Matthew 26:28 (HCSB)
For this is My blood that establishes the covenant;[a: Other mss read _new covenant_]
it is shed for many for the forgiveness of sins.

The complete text was present as of A.D. 175:

Diatesseron 45:15
This is my blood, the new covenant,
that is shed for many for the forgiveness of sins.

The original Aramaic of the Peshitta has the complete text:

Matthew 26:28 (Younan)
This is my blood of the new covenant,
which for the sake of many is shed for the forgiveness of sins.

https://biblehub.com/texts/matthew/26-28.htm
Westcott and Hort / {NA28 variants}
τοῦτο γάρ ἐστιν τὸ αἷμά μου
τῆς
διαθήκης τὸ περὶ πολλῶν ἐκχυννόμενον εἰς ἄφεσιν ἁμαρτιῶν·

RP Byzantine Majority Text 2005
τοῦτο γάρ ἐστιν τὸ αἷμά μου,
τὸ τῆς καινῆς
διαθήκης, τὸ περὶ πολλῶν ἐκχυνόμενον εἰς ἄφεσιν ἁμαρτιῶν.

Mt PDF at http://www.willker.de/wie/TCG/
TVU 359
NA28 Matthew 26:28 ....
BYZ Matthew 26:28 ....
Byz A, C, D, K, P, W, D, f1, f13, 372, 700, 892, 2737, Maj, Latt, Sy, sa, bo, Trg
txt P37(300 CE), P45vid(3rd CE), 01, B, L, Z, Q, 0298vid, 33, pc, boms, mae-1, Irarm
P45: The reading is within a lacuna, but from space consideration it is very
probable. Here is the reconstruction by K.S. Min (ANTF 34, p. 117): ....
Lacuna: Sy-C, mae-2
B: no umlaut (but one line above: ....)

_Early Manuscripts, Church Fathers, and the Authorized Version: With Manuscript Digests and Summaries_ (2005) by Jack Moorman, 454pp., 146 on Mt 26:28
https://www.amazon.com/gp/product/1568480482/
AV.... For this is my blood of the _new_ testament
A C D E F G H K M S U V W Y
Gamma Delta Pi Sigma Omega 074
Cursives: MAJORITY fam 1,13
Old Latin: a aur c d f ff1,2 g1 h1 q r1 Vulg
Syr: pesh sin harc
Cop: sa bo
Arm Eth
Also extant in P45? 047 055 067? 0133? 0160 0211.

Matthew 26:28
http://web.ovc.edu/terry/tc/lay03mat.htm
TEXT: "this is my blood of the covenant"
EVIDENCE: p37 p45vid S B L Theta 33 some syr(pal) some cop(north)
TRANSLATIONS: ASV RSV NASV NIV NEB TEV
RANK: B
NOTES: "this is my blood of the new covenant"
EVIDENCE: A C D K W Delta Pi 074vid f1 f13 28 565 700 892 1010 1241 Byz Lect lat vg most syr most cop
TRANSLATIONS: KJV ASVn RSVn NIVn

================================================================================.
Do you think "cup" belongs in Mt 26:42? It's in the Peshitta and in the by-A.D. 175 Diatesseron, and in the AV mss. and 1st list of Byz mss. listed below.

Do you think "from Me" belongs in Mt 26:42? It's not in the Peshitta, not in the by-A.D. 175 Diatesseron, and not in the 2nd list of txt mss. listed below.

Matthew 26:42 (HCSB)
Again, a second time, He went away and prayed,
"My Father,
if this[a: Other mss add _cup_] cannot pass[b: Other mss add _from Me_]
unless I drink it,
Your will be done."

"Cup" was present as of A.D. 175, while Tatian didn't include the added "from me":

Diatesseron 48:13
And he went again a second time, and prayed, and said,
My Father, if it is not possible with regard to this cup that it pass,
except I drink it,
thy will be _done_.

The original Aramaic of the Peshitta has 'cup,' and lacks the added 'from me':

Matthew 26:42 (Younan)
He went again the second time (and) prayed and said,
"Abbi [my Father],
if this cup cannot pass
except I drink it,
Your will be done."

https://biblehub.com/texts/matthew/26-42.htm
Westcott and Hort / {NA28 variants}
πάλιν ἐκ δευτέρου ἀπελθὼν προσηύξατο λέγων Πάτερ μου, εἰ οὐ δύναται τοῦτο
παρελθεῖν
ἐὰν μὴ αὐτὸ πίω, γενηθήτω τὸ θέλημά σου.

RP Byzantine Majority Text 2005
Πάλιν ἐκ δευτέρου ἀπελθὼν προσηύξατο, λέγων, Πάτερ μου, εἰ οὐ δύναται τοῦτο
τὸ ποτήριον
παρελθεῖν
ἀπ’ ἐμοῦ,
ἐὰν μὴ αὐτὸ πίω, γενηθήτω τὸ θέλημά σου.

Mt PDF at http://www.willker.de/wie/TCG/
TVU 363
NA28 Matthew 26:42 ....
BYZ Matthew 26:42 ....
....
When considered as two separate variants, this looks:
τὸ ποτήριον
Byz D, D*, Q, f13, 22, 372, 892, 2737, Maj, Lat, Sy-S, Sy-P, bo
txt P37, 01, A, B, C, L, W, f1, 652, 33, 565, 1010, pc, Sy-H, sa

ἀπ’ ἐμοῦ
Byz A, C, W, D, (f13), 22, 372, 2737, Maj, Sy-H, bo
txt P37, 01, B, D, L, Q, f1, 652, (f13), 33, 700, 892, 1424, pc, Lat, Sy-S, Sy-P, sa
(f13 divided)

_Early Manuscripts, Church Fathers, and the Authorized Version: With Manuscript Digests and Summaries_ (2005) by Jack Moorman, 454pp., 146 on Mt 26:42
https://www.amazon.com/gp/product/1568480482/
AV.... O my Father, if this _cup_ may not pass away from me, except I drink it
D E F G H K M S U Y Gamma
Theta Pi-2 Sigma Phi Omega
Cursives: MAJORITY fam 13
Old Latin: a aur c f ff1 h Vulg
Syr: pesh sin
Cop: bo mae
Arm
Also extant in 047 055 067 0133? 0211? 0257?
If the Aramaic came first, then many careers built upon study of the Greek NT or of Greek textual variants would have been better built upon study of the Aramaic NT. Some don't want Peshitta Primacy to be considered true, lest widespread belief in it damage their careers built upon the Greek translation.
"If the critical scholars are correct"

_The Byzantine Text-Type and New Testament Textual Criticism_ by Harry Sturz (1984), 305pp., 61-62
https://www.amazon.com/gp/product/0840749589/
List I (see pages 145-159) displays some 150 distinctively Byzantine readings now found to have early Egyptian papyri supporting them. Distinctively Byzantine readings are readings which are supported by the bulk of the later manuscripts but which at the same time are opposed (or not supported) by the principal manuscripts and witnesses to the Alexandrian and Western texts.

Hort, cited on 63:
"before the middle of the third century, at the very earliest, we have no historical signs of the existence of readings, conflate or other, that are marked as distinctively Syrian by the want of attestation from groups of documents which have preserved the other ancient forms of text"

Sturz comments, "The support of distinctive Byzantine readings by early Egyptian papyri has provided proof that WH were wrong at this point."
Sturz on 130: "Contrary to what WH held, _distinctively Byzantine readings of every kind have been shown to be early_."
For John 14:2, the UBS Peshitta has "w-a-l-a," while the Khabouris mss. has "w-a-n l-a."
http://dukhrana.com/peshitta/analyze_ver...ize=125%25
http://dukhrana.com/peshitta/analyze_ver...ize=125%25

_Our Translated Gospels: Some of the Evidence_ (1936), 172pp. by Charles Cutler Torrey. On 108, 113-114
https://archive.org/details/OurTranslate...ey/page/n1
Exhibit XIX. Wrong Vocalization of the Aramaic. ....
c. Jn. 14:2 ac. to Grk.: In my Father's house are many
dwellings; IF NOT (.... [snip pointed Aramaic having "w-l-a"] ....),
I would have told you that I go to prepare a place for you.
....
Exhibit XIX, C (Jn. 14:2). What the Grk. gives in
the second half of the verse, whether the words are taken
as a question or as a declaration, is mere nonsense. In this
case also, corruption of the Grk. text and editorial alteration
have been suspected; but here again, as in the preceding
example and as usual, the reading of the original Aram.
was faultless. It was the translator who made the trouble.
The solution of the difficulty is ridiculously simple, and is
certain. That which Jesus says here he repeats, in almost
the same words, in 16:7: _"I tell you the truth, it is better
for you that I go away."_ The verb here rendered "it is better"
is presumably the same which was employed in the
present passage, for it is regularly used in both meanings.
The _necessity_ is again emphasized at the end of the chapter,
vs. 31; but the time when the eleven most needed to have
this declared to them was at the beginning of this discourse,
after Jesus had so disturbed them by announcing that he
was soon to leave them.

The word _wale_ ["-" over: "a" and "e"], "it is fitting, expedient,
necessary," is very likely to be mistaken for the omnipresent
_wela_ [curved upward "-" shape over "e," and "-" over "a"],
"and not." (I have seen this mistake made many times by students
reading unpointed Syriac texts.) It was for this reason, evidently,
that the word disappears from the beginning of the
verse Targ. Prov. 24:26 in so many mss. and editions; see
Levy's _Worterbuch_. For the reading "if not, otherwise," the
best examples are 2 Sam. 13:26 and 2 Ki. 5:17. Another
example, generally unrecognized, even by the learned Heb.
tradition, is 1 Sam. 20:12.
2 Peter 2:4 For if God didn’t spare angels when they sinned, but cast them down to
Tartarus, and committed them to pits of darkness, to be reserved for judgment;

Do you think some angels were shut up in: Tartarus? "the deeps"? "infernal regions"? "the lowest depths"?
“chains (seirais) of darkness”? “dungeons (sirois) of darkness”?

2 Peter 2:4 (NKJV) For if God did not spare the angels who sinned, but cast them down to [a: Lit. Tartarus] hell and delivered them into chains of darkness, to be reserved for judgment;

translations from Aramaic, from http://dukhrana.com
(Etheridge) For if Aloha upon the angels who sinned was not lenient, but in chains of darkness shut them in the deeps, and delivered them to be kept to the judgment of pain;
(Murdock) For, if God spared not the angels that sinned, but cast them down to the infernal regions in chains of darkness, and delivered them up to be kept unto the judgment of torture,

2 Peter 2 (Aramaic Bible in Plain English)
https://biblehub.com/aramaic-plain-engli...eter/2.htm
4 And if God did not spare the Angels who sinned, but cast them down in chains* of darkness into the lowest depths* and handed them over to be kept for the judgment of torment*, 5 And he did not spare The First World but he preserved Noah, the eighth man, a Preacher of righteousness, when he brought a flood over the world of the wicked, 6 And when he burned the cities of Sadom and Amorah and condemned them in an overthrow, when he set an example to the wicked who were to come,

Glenn David Bauscher, _The Original Aramaic New Testament in Plain English- with Psalms & Proverbs_ 7th edition (2012), 610pp. On 559:
Greek has ... -"Tatarused", "Cast into Tartarus"? - a participle from "Tartarus" not found anywhere else in Greek literature. The noun form - "T..." is found in The LXX (Job 40:20) where it refers to "the quadrapeds in _the deep_". This use of the noun is much more in keeping with the meaning of the Aramaic in this verse ... (tekhtytha) - "the depths".

Textual Issues: 2 Peter 2:4
http://www.jeffriddle.net/2010/11/textua...er-24.html
The major issue in this verse is over whether the text should read “chains (seirais) of darkness” or “dungeons (sirois) of darkness.”
External evidence:
“Chains” is supported by p72, P, Psi, and the Majority of manuscripts. This is the reading that appears in the traditional text, and it is also the reading adopted by the modern critical Greek text.
“dungeons” is supported by Sinaiticus. Codices Alexandrinus and Vaticanus also offer support but apparently alter the spelling from sirois to seirois.

2 Peter 2:4
http://web.ovc.edu/terry/tc/lay272pt.htm
TEXT: "committed [them] to chains of gloom to be kept"
EVIDENCE: p72 K P Psi 33 104 614 630 945 1241 1739 1881 2495 Byz Lect some lat vg syr(ph,h) cop(north)
TRANSLATIONS: KJV ASVn NIVn NEBn TEV
RANK: D
NOTES: "committed [them] to caverns of gloom to be kept"
EVIDENCE: S {A B C 81} one lat cop(south)
TRANSLATIONS: ASV RSV NASV NIV NEB TEVn
COMMENTS: There are only two letters' difference between "chains" and "caverns" in Greek, and the evidence in braces misspells "caverns" in such a way that there is only one letter's difference between them.
For Mk 16, what is "the most trusted manuscript identified by majority scholars"?

PDF on The endings of Mark
http://www.willker.de/wie/TCG/
The manuscript evidence
NA28 Mark 16:8 ....
a) No ending: 01, B, Sy-S, sams, armmss45%, geo2, Eusmss, Hiermss
b) long ending with intro: f1, 22, pc8, armmss15%
c) some other comment: al59+
d) only the short ending: k
e) only long ending: A, C, D, K, P, X, D, Q, f13, 28, 33, 565, 700, 892, 1071, Maj, Lat, Sy-C?, Sy-P, Sy-H, bo, armmss40%, geoB, goth, Eusmss, Bois
f) expanded long ending: W, Hiermss
g) first short then long ending: L, Y, 083, 099, 274mg, 579, L1602, Sy-Hmg, sa, bomss, aethmss
h) first long then short ending: none !
Sy-C: begins only with verse 17. Thus it is not clear if the short ending was originally present.
B: no umlaut

The Ending of Mark as a Canonical Crisis, Puritan Reformed Journal Vol. 10, No. 1 (January 2018): 31-54
https://www.academia.edu/35682700/The_En...2018_31-54
This article, however, will question the wisdom of the rejection of Mark 16:9–20, and call for a renewal of consensus on this ending as the fitting canonical conclusion to Mark’s Gospel.

WM 98: The Ending of Mark, Syriac, and Metzger
http://www.jeffriddle.net/2018/07/wm-98-...tzger.html
The odd empty column at the ending of Mark in Codex Vaticanus
http://www.jeffriddle.net/2015/02/the-od...-mark.html

======================================================================.
"Square brackets [as in this example] are used in the CVB to alert the reader that this text does not appear in the most trusted manuscript identified by majority scholars, or may possibly an ancient gloss."

Which if any of these are "possibly an ancient gloss"?:
"which when translated, means Dorcas"
'which means, being interpreted, “Girl, I tell you, get up.” '
'That is, “My God, my God, why have you forsaken me?” '
'that is to say, given to God;”' '
'that is, “Be opened!” '
"the son of Timaeus"
"(which is to say, being interpreted, Teacher)"
"(which is, being interpreted, Christ)"
"(which is by interpretation, Peter)"
"(he who is called Christ)"
"(which means “Sent”)"

9:36 Now there was at Joppa a certain disciple named Tabitha, which when translated, means Dorcas. This woman was full of good works and acts of mercy which she did.

5:41 Taking the child by the hand, he said to her, “Talitha cumi;” which means, being interpreted, “Girl, I tell you, get up.”

27:46 About the ninth hour Jesus cried with a loud voice, saying, “Eli, Eli, lima sabachthani?” That is, “My God, my God, why have you forsaken me?”

7:11 But you say, ‘If a man tells his father or his mother, “Whatever profit you might have received from me is Corban, that is to say, given to God;”'

7:34 Looking up to heaven, he sighed, and said to him, “Ephphatha!” that is, “Be opened!”

10:46 They came to Jericho. As he went out from Jericho, with his disciples and a great multitude, the son of Timaeus, Bartimaeus, a blind beggar, was sitting by the road.

1:38 Jesus turned, and saw them following, and said to them, “What are you looking for?” They said to him, “Rabbi” (which is to say, being interpreted, Teacher), “Where are you staying?” ....
1:41 He first found his own brother, Simon, and said to him, “We have found the Messiah!” (which is, being interpreted, Christ). 1:42 He brought him to Jesus. Jesus looked at him, and said, “You are Simon the son of Jonah. You shall be called Cephas” (which is by interpretation, Peter).

4:25 The woman said to him, “I know that Messiah comes,” (he who is called Christ). “When he has come, he will declare to us all things.”

9:7 and said to him, “Go, wash in the pool of Siloam” (which means “Sent”). So he went away, washed, and came back seeing.

Mark 5:41 (NASB) Taking the child by the hand, He said to her, "Talitha kum!" (which translated means, "Little girl, I say to you, get up!").
John 1:38 (Berean Literal Bible) Then Jesus having turned and having beheld them following, says to them, "What do you seek?" And they said to Him, "Rabbi" (which being translated is to say Teacher), "where are You staying?"
John 1:41 (Berean Literal Bible) He first finds the own brother Simon and says to him, "We have found the Messiah" (which is translated Christ).
John 1:42 (NIV) And he brought him to Jesus. Jesus looked at him and said, "You are Simon son of John. You will be called Cephas" (which, when translated, is Peter).
John 9:7 (NASB) and said to him, "Go, wash in the pool of Siloam " (which is translated, Sent). So he went away and washed, and came back seeing.
Acts 9:36 (Berean Study Bible) In Joppa there was a disciple named Tabitha (which is translated as Dorcas), who was always occupied with works of kindness and charity.
Do you believe a reference to drink belongs in Mt 6:25?

The Peshitta and the by-A.D. 175 Diatesseron have "and what you will drink," as do the first list of mss. below.

Mt 6:25 (based on Younan)
Because of this I say to you,
you should not be anxious about your life,
what you will eat and what you will drink,
and not about your body,
what you will wear.
Is not napsha [life or soul]
more than food?
And the body than clothing?

Diatessaron, Section X
http://www.earlychristianwritings.com/te...saron.html
[~2] And because of this I say unto you,
Be not anxious for yourselves,
what ye shall eat and what ye shall drink;
neither for your bodies,
what ye shall put on.
Is not the life better than the food,
and the body than the raiment?

Mt 6:25, NA28
https://www.nestle-aland.com/en/read-na2...001/69999/
Διὰ τοῦτο λέγω ὑμῖν· μὴ μεριμνᾶτε τῇ ψυχῇ ὑμῶν τί φάγητε
[ἢ τί πίητε],
μηδὲ τῷ σώματι ὑμῶν τί ἐνδύσησθε. οὐχὶ ἡ ψυχὴ πλεῖόν ἐστιν τῆς τροφῆς καὶ τὸ σῶμα τοῦ ἐνδύματος;

Mt 6:25, RP Byzantine Majority Text 2005
https://biblehub.com/texts/matthew/6-25.htm
Διὰ τοῦτο λέγω ὑμῖν, μὴ μεριμνᾶτε τῇ ψυχῇ ὑμῶν, τί φάγητε
καὶ τί πίητε·
μηδὲ τῷ σώματι ὑμῶν, τί ἐνδύσησθε. Οὐχὶ ἡ ψυχὴ πλεῖόν ἐστιν τῆς τροφῆς, καὶ τὸ σῶμα τοῦ ἐνδύματος;

Mt PDF at http://www.willker.de/wie/TCG/
TVU 58
14. Difficult variant
Minority reading:
NA28 Matthew 6:25 ....
BYZ Matthew 6:25 ....

καὶ τί πίητε L, D, Q, 0233, Maj, Sy-P, Sy-H, goth, Basil(4th CE)1/2

ἢ τί πίητε B, W, f13, 22mg, 33, al, it(aur, c, f, g1, h, q), sapt, mae-1, bo, Or, Basil(4th CE)1/2, Weiss, Bois, WH, NA25 [both in brackets]

omit: 01, f1, 22*, 372, 892, 2737, pc, Lat(a, b, ff1, k, l, vg), Sy-C, Sy-Palmss, DiatessEphrem, sapt, mae-2, Tis, Gre, SBL

Jerome, Comm. Matt. 6:25
In nonnullis codicibus additum est: "neque quid bibatis."
In several manuscripts it is added: "nor what you should drink."

Lacuna: C, D, Sy-S
B: umlaut! (line 31 C, p. 1241) ....
How do you think 2 Peter 3:10 originally read?

Book of Second Peter
3:10 But the day of the Lord will come as a thief in the night; in which the heavens will
pass away with a great noise, and the elements will be dissolved with fervent
heat, and the earth and the works that are in it will be burned up. 3:11 Therefore
since all these things will be destroyed like this, what kind of people ought you to
be in holy living and godliness, 3:12 looking for and earnestly desiring the
coming of the day of God, which will cause the burning heavens to be dissolved,
and the elements will melt with fervent heat? 3:13 But, according to his promise,
we look for new heavens and a new earth, in which righteousness dwells.

2 Peter 3:10
http://web.ovc.edu/terry/tc/lay272pt.htm
TEXT: "the works that are in it will be found [out]."
EVIDENCE: S B K P 1175 1241 1739text 1881 syr(ph)
TRANSLATIONS: ASVn NASVn NIV NEB TEVn
RANK: D

NOTES: "the works that are in it will be burned up."
EVIDENCE: A 048 33 81 104 614 630 945 1739margin 2495 Byz Lect some lat later vg syr(h) cop(north)
TRANSLATIONS: KJV ASV RSV NASV NIVn NEBn TEVn

NOTES: "the works that are in it will be found dissolved."
EVIDENCE: p72
TRANSLATIONS: TEVn

NOTES: "the works that are in it will disappear."
EVIDENCE: C
TRANSLATIONS: TEV

OTHER: "the works that are in it will not be found."
EVIDENCE: cop(south)

OTHER: omit from "and the earth" to the end of the verse
EVIDENCE: Psi two lat earlier vg

Text Note: 2 Peter 3:10
http://www.jeffriddle.net/2014/09/text-n...r-310.html
IV. Conclusion:
The traditional text rendering has ancient support. It was the reading eventually adopted by the majority. Even though the NA27 reading is supported by the twin heavyweight of Sinaiticus and Vaticanus, Metzger gives it only a “D” rating and despairs that none of the existing readings “seems to be original” (p. 705).
The NA 28 editors simply followed Metzger’s trajectory by offering a conjecturally emended reading which inserts the negative particle _ouch_, even though it is found in no extant Greek manuscripts and only weakly attested in the versional witnesses.
This variant demonstrates that the modern critical text editors are willing to make conjectural emendations to supply what they believe to be the best readings.

Does it Burn, or is it Exposed? (2 Peter 3:10)
https://www.petergoeman.com/burn-exposed-2-peter-310/
In this case, although κατακαήσεται (“It will be burned up”) has the most Greek manuscripts on its side, εὑρεθήσεται (“It will be found/revealed”) is actually supported by the Greek manuscripts that are dated earlier....
Tatian started with the Aramaic Peshitta to compile his Diatesseron; we presently lack his creation in Aramaic, but do have it in Arabic translation.
In two locations, the Arabic Diatessaron speaks of lunacy using the expression "son of the roof." From where do you think that Aramaic expression came? (the Aramaic Peshitta Matthew, which Tatian used when assembling his Diatesseron? from Tatian taking a Greek Matthew lacking the expression, and translating that Greek Matthew into Aramaic?)

Diatessaron, Section VII
http://www.earlychristianwritings.com/te...saron.html
[~10] And the news of him was heard of in all the land of Syria: and they brought unto him all those whom grievous ills had befallen through divers diseases, and those that were enduring torment, and those that were possessed, and lunatics,^3 and paralytics; and he healed them.
3: Lit. _son-of-the-roofs_, a Syriac expression....

Diatessaron, Section XXIV
http://www.earlychristianwritings.com/te...saron.html
30 And after that, there came to him a man from that multitude, and fell upon his knees, and said unto him, I beseech thee, my Lord, look upon my son; he is my only child: and the spirit cometh upon him suddenly. A lunacy^4 hath come upon him, and he meeteth with evils. And when it cometh upon him, it beateth him about; and he foameth, and gnasheth his teeth, and wasteth; and many times it hath thrown him into the water and into the fire to destroy him, and it hardly leaveth him after bruising him.
4: Lit. _The-son-of-the-roof_, a Syriac phrase meaning _a demon of lunacy_.

In the Peshitta, both Mt 4:24 and Mt 17:15 have 'bar agra' i.e. 'son (of the) roof.'
http://dukhrana.com/peshitta/analyze_ver...ize=125%25
http://dukhrana.com/peshitta/analyze_ver...ize=125%25
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