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book of Hebrews: better from Greek, or Aramaic?
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. 

===================================
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).

===================================
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.

===================================
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: 

===================================
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;

===================================
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. 

===================================
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.

===================================
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.

===================================
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. 

===================================
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. 

===================================
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,

===================================
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?'

===================================
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?

===================================
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?

===================================
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.

===================================
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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RE: book of Hebrews: better from Greek, or Aramaic? - by DavidFord - 06-20-2020, 12:13 PM

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