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book of Hebrews: better from Greek, or Aramaic?
Do you think Mark 10:30 has:
"receive a hundredth part now in this time"?
"receive a hundred times as much in this present age"?

Mar 10 (APNT)
https://aramaicdb.lightofword.org/en-us/...ons-search
29 Jesus answered and said, "Truly I say to you, there is no man who has left houses or brothers or sisters or father or mother or wife or children or fields because of me and because of my gospel,
30 and will not receive a hundredth part now in this time, houses and brothers and sisters and mothers and children and fields with persecution. Yet in the age to come, [he will receive] eternal life.

Mark 10:29-30 (NIV)
https://www.biblegateway.com/passage/?se...n=HCSB;NIV
29 “Truly I tell you,” Jesus replied, “no one who has left home or brothers or sisters or mother or father or children or fields for me and the gospel
30 will fail to receive a hundred times as much in this present age: homes, brothers, sisters, mothers, children and fields-- along with persecutions-- and in the age to come eternal life.

_The Old Syriac Gospels: Studies and Comparative Translations (vol. 1, Matthew and Mark) (Eastern Christian Studies)_ (2003), 381pp. by E. Jan Wilson, li
https://www.amazon.com/gp/product/1931956170/
11) Mark 10:30 - The Greek confuses things and says followers of Jesus will have "a hundred fold" in this life (but with persecution!), while S [Codex Palimpsestus Sinaiticus] (and also P [Peshitta]) says they will have only "one part in a hundred," in other words, do without in this life, but have eternal life in the next world.

=====================================================.
Do you think "or wife" belongs in Mk 10:29? It's in the Peshitta, and in the by-A.D. 175 Diatesseron.

Mark 10:29-30 (HCSB)
https://www.biblegateway.com/passage/?se...n=HCSB;NIV
29 “I assure you,” Jesus said, “there is no one who has left house, brothers or sisters, mother or father,[a] children, or fields because of Me and the gospel,
30 who will not receive 100 times more, now at this time-- houses, brothers and sisters, mothers and children, and fields, with persecutions-- and eternal life in the age to come.
a: Other mss add _or wife_

Diatessaron, Section XXIX
http://www.earlychristianwritings.com/te...saron.html
[~8] Verily I say unto you, No man leaveth houses, or brothers, or sisters, or father, or mother, or wife, or children, or kinsfolk, or lands, because of the kingdom of God, or for my 9 sake, and the sake of my gospel, who shall not obtain many times as much in this time, and in the world to come inherit eternal life: and now in this time, houses, and brothers, and sisters, and mothers, and children, and lands, with persecution; 11 and in the world to come _ever_lasting life. [Mk 10:29b, Lk 18:30, Mk 10:30b]

Mar 10 (APNT)
https://aramaicdb.lightofword.org/en-us/...ons-search
29 Jesus answered and said, "Truly I say to you, there is no man who has left houses or brothers or sisters or father or mother or wife or children or fields because of me and because of my gospel,
30 and will not receive a hundredth part now in this time, houses and brothers and sisters and mothers and children and fields with persecution. Yet in the age to come, [he will receive] eternal life.

Mark 10:29
https://biblehub.com/texts/mark/10-29.htm
Westcott and Hort / {NA28 variants}
ἔφη ὁ Ἰησοῦς Ἀμὴν λέγω ὑμῖν, οὐδεὶς ἔστιν ὃς ἀφῆκεν οἰκίαν ἢ ἀδελφοὺς ἢ ἀδελφὰς
ἢ μητέρα ἢ πατέρα
ἢ τέκνα ἢ ἀγροὺς ἕνεκεν ἐμοῦ καὶ ἕνεκεν τοῦ εὐαγγελίου,
RP Byzantine Majority Text 2005
Ἀποκριθεὶς ὁ Ἰησοῦς εἴπεν, Ἀμὴν λέγω ὑμῖν, οὐδείς ἐστιν ὃς ἀφῆκεν οἰκίαν, ἢ ἀδελφούς, ἢ ἀδελφάς,
ἢ πατέρα, ἢ μητέρα, ἢ γυναῖκα,
ἢ τέκνα, ἢ ἀγρούς, ἕνεκεν ἐμοῦ καὶ ἕνεκεν τοῦ εὐαγγελίου,

Mark PDF at http://www.willker.de/wie/TCG/
TVU 228
NA28 Mark 10:29 ....
BYZ Mark 10:29 ....
T&T #141
Byz A, C, X, Y, f13, 1342, Maj, f, q, Sy-P, Sy-H, goth
omitting .... : G, pc14

txt 01, B, D, W, D, Q, f1, 565, 700, 892, 1241, pc10, Lat, Sy-S, Co
pc = 16C, 154, 156, 664, 677, 750, 855, 943, 1065, 1068, 1138, 1330, 1453, 2715, 2745
D omits (as in Mt!) also ....
D, 68 omit also ....
Lacuna: L, 33
B: umlaut! ....
Reply
Does "and in your spirit, which belong to God" belong in 1 Cor 6:20?

1 Corinthians 6:20 (HCSB)
https://www.biblegateway.com/passage/?se...rsion=HCSB
for you were bought at a price. Therefore glorify God in your body.[a]
a: Other mss add _and in your spirit, which belong to God_.

_Early Manuscripts, Church Fathers, and the Authorized Version: With Manuscript Digests and Summaries_ (2005) by Jack Moorman, 454pp., 246
https://www.amazon.com/gp/product/1568480482/
_and in your spirit, which are God's_
C-3 D-2 K L P Psi
Cursives: MAJORITY
Syr: pesh harc
Arm-usc
Also extant in 056 0142 0150 0151

==================================================.
Does "fasting" belong in 1 Cor 7:5?

1 Corinthians 7:5 (HCSB)
https://www.biblegateway.com/passage/?se...rsion=HCSB
Do not deprive one another sexually-- except when you agree for a time, to devote yourselves to[a] prayer. Then come together again; otherwise, Satan may tempt you because of your lack of self-control.
a: Other mss add _fasting and to_

_Early Manuscripts, Church Fathers, and the Authorized Version: With Manuscript Digests and Summaries_ (2005) by Jack Moorman, 454pp., 247
https://www.amazon.com/gp/product/1568480482/
_to fastings and_ prayer
Aleph-2 K L
Cursives: MAJORITY
Syr: pesh harc
Goth
Also extant in 056 0142 0150 0151

==================================================.
Does 1Cor 9:22 read: "save everyone"? "save some"?

1Corinthians 9:22
http://dukhrana.com/peshitta/analyze_ver...ize=125%25
(Etheridge) I become with the weak as weak, that the weak I may gain.
To all men all become I, that every man I may save.
(Murdock) I was with the weak, as weak, that I might gain the weak:
I was all things to all men, that I might vivify every one.
(KJV) To the weak became I as weak, that I might gain the weak:
I am made all things to all men, that I might by all means save some.
(Clementine Vulgate) Factus sum infirmis infirmus, ut infirmos lucrifacerem.
Omnibus omnia factus sum, ut omnes facerem salvos.
google translate: I became weak, so weak.
I have become all things to all, that I may by all means save some.

The same Latin has been rendered "that I might save all":
From http://www.latinvulgate.com/lv/verse.aspx?t=1&b=7&c=9
factus sum infirmis infirmus ut infirmos lucri facerem
omnibus omnia factus sum ut omnes facerem salvos
To the weak I became weak, that I might gain the weak.
I became all things to all men, that I might save all.

Mss. that lack "some" include: DEFG it vg
-- looking at https://biblehub.com/text/1_corinthians/9-22.htm and
_The Byzantine Text-Type and New Testament Textual Criticism_ by Harry Sturz (1984), 305pp., 185
https://www.amazon.com/gp/product/0840749589/

=============================================================.
Does 1Cor 10:23 read: "every thing is lawful for me"? "every thing is in my power"?

1Corinthians 10:23
http://dukhrana.com/peshitta/analyze_ver...ize=125%25
(Etheridge) Every thing is lawful for me, but every thing is not expedient;
every thing is lawful, but every thing doth not edify.
(Murdock) Every thing is in my power; but every thing is not profitable.
Every thing is in my power; but every thing doth not edify.
(KJV) All things are lawful for me, but all things are not expedient:
all things are lawful for me, but all things edify not.
(Clementine Vulgate) Omnia mihi licent, sed non omnia expediunt.
Omnia mihi licent, sed non omnia ædificat.
google translate: All things to me are lawful, but all things are not expedient for all.
All things to me are lawful, but not all things build up.

1Cor 10:23, in _A Translation, In English Daily Used, of the Seventeen Letters Forming Part of the Peshito-Syriac Books_ (1890) by William Norton
I have authority [to eat] every thing, but not every thing does me good.
I have authority [to eat] every thing, but every thing does not build up.

http://dukhrana.com/lexicon/word.php?adr...ize=125%25
šlyṭ (šallīṭ) adj. ruling; ruler; permitted
pl. šallīṭīn and šallīṭānīn
1 ruling, having power (as a.p. of šlṭ) Com. TgO Gen24:2.... his elder house servant in charge of all of his wealth. (a) w. b_, .... : to have power over Com. 1QapGen 22.24.... the three men who went with me have the authority to give you from their portions. 5/6Hev 7..:15.... when I go to my eternal rest you(f.s.) will be in authority and control over this gifted place. JS_Elijah 2:316.... that is the one that a mouth has no ability to speak of. BT Yev 75b(38).... in the one case the air controls it and in the other the air does not control it. 72700.03203.... in control of the mouths of human beings. (b) w. l_ (rare b_) + infinitive: to have the right to do, to be allowed to do Com. TAD B2.1 R.14.... you have the right to open the gate and go out in the street that is between us. PAT1624:1.9.... he shall not be allowed to widen the area. P Dt21:16.... P Mt12:2.... . (b.1) allowed, licit (elliptical of the thing permitted) CPA, Syr. OS MtCur12:2.... why are your disciples doing something that is not licit to do. EphFid 46:3.2.... for if He actually gave birth, then one must allow that He damaged Himself. (c ) .... : autocrat, having free will Syr. Kays 209:12 .... they are not rational beings in control of themselves.

2 ruler Com. Ezra4:20.... there were mighty kings over Jerusalem, rulers over all of Beyond The River. 1QapGen 20.13.... TgJ 2Sam3:38.... a lord and master has today fallen in Israel. JBABowl 12.1:5.... Bagdana, their king and their ruler, king of the demons and devils, great ruler of the liliths. (a) ruling angels; archons Syr. LawsCoun.38.20.... if we have been able to demonstrate to you that the decree of the fates and the archons does not affect all of them equally. (b) official, magistrate PTA, Syr, LJLA. P Gn41:34.... P Jos10:24....

=====================================================================.
Does 1Cor 11:20 read: "the day of our Lord"? "the Lord's supper"?

1Corinthians 11:20
http://dukhrana.com/peshitta/analyze_ver...ize=125%25
(Etheridge) When then you are assembled, not as befitteth the day of the Lord you eat and drink,
(Murdock) When therefore ye come together, ye eat and drink, not as is becoming on the day of our Lord.
(KJV) When ye come together therefore into one place, this is not to eat the Lord's supper.
(Vulgate), http://www.latinvulgate.com/lv/verse.aspx?t=1&b=7&c=11
convenientibus ergo vobis in unum iam non est dominicam cenam manducare
When you come therefore together into one place, it is not now to eat the Lord's supper.

==========================================================.
What is the better rendering for 1Cor 15:32?:
"If... I have been thrown to beasts at Ephesus", or
"If... I have fought with beasts at Ephesus"?

1Corinthians 15:32
http://dukhrana.com/peshitta/analyze_ver...ize=125%25
(Etheridge) If as among men I have been thrown to beasts at Ephesus, what have I profited if the dead do not arise ? Let us eat and drink, for to-morrow we die.
(Murdock) If, as amongst men, I was cast to wild beasts at Ephesus, what did it profit me, if the dead rise not ? "Let us eat and drink; for to-morrow we die."
(KJV) If after the manner of men I have fought with beasts at Ephesus, what advantageth it me, if the dead rise not? let us eat and drink; for to morrow we die.

Vulgate
http://www.latinvulgate.com/lv/verse.aspx?t=1&b=7&c=15
If (according to man) I fought with beasts at Ephesus, what doth it profit me, if the dead rise not again? Let us eat and drink, for to morrow we shall die.
si secundum hominem ad bestias pugnavi Ephesi quid mihi prodest si mortui non resurgunt manducemus et bibamus cras enim moriemur
google translate on "pugnavi": I fought
Reply
When quoting Isaiah 42:2, from where did the Greek Matthew 12:19 get "quarrel"?
(the Masoretic? the LXX? the Peshitta Matthew 12:19?)

_The Old Syriac Gospels: Studies and Comparative Translations (vol. 1, Matthew and Mark) (Eastern Christian Studies)_ (2003), 381pp. by E. Jan Wilson, lvi
https://www.amazon.com/gp/product/1931956170/
Matt. 12:19.... The word used in the Greek text is ερισει "quarrel," which cannot have been taken either from the Hebrew Masoretic text (which has the word ...), nor from the LXX (which has ανησει)....

Matthew 12:19 (Berean Literal Bible)
https://biblehub.com/matthew/12-19.htm
https://biblehub.com/text/matthew/12-19.htm
He will not quarrel [Greek: οὐκ/ouk/not ἐρίσει/ erisei/ will He quarrel] nor will he cry out;
nor will anyone hear His voice in the streets.

Isaiah 42:2 interlinear
https://biblehub.com/text/isaiah/42-2.htm
Not יִצְעַ֖ק/yiṣ-‘aq/He-will-cry-out nor יִשָּׂ֑א/yiś-śā/raise-[His-voice]
nor cause to be heard in the street His voice

Isaiah 42:2 (JPS Tanakh 1917)
https://biblehub.com/jps/isaiah/42.htm
He shall not cry, nor lift up,
Nor cause his voice to be heard in the street.

Isaiah 42:2 (HCSB)
https://biblehub.com/hcsb/isaiah/42.htm
He will not cry out or shout
or make His voice heard in the streets.

Isaiah 42:2 (Brenton Septuagint)
https://biblehub.com/sep/isaiah/42.htm
He shall not cry, nor lift up _his voice_,
nor shall his voice be heard without.

Isaiah 42:2 (LXX)
https://www.septuagint.bible/isaiah/-/as...phalaio-42
οὐ κεκράξεται οὐδὲ ἀνήσει,
οὐδὲ ἀκουσθήσεται ἔξω ἡ φωνὴ αὐτοῦ.

Isaiah 42:2 (Peshitta Tanakh, Lamsa)
http://superbook.org/LAMSA/ISA/isa42.htm
He shall not cry, nor make a sound,
nor cause his voice to be heard in the street.

Isaiah 42:2, in _Dead Sea Scrolls Bible: The Oldest Known Bible Translated for the First Time into English_, translated and with commentary by Martin Abegg Jr., Peter Flint & Eugene Ulrich (1999), 649pp., 337
He will not cry out or raise his voice
or make it heard in the street.

Matthew 12:19
http://dukhrana.com/peshitta/analyze_ver...ize=125%25
(Etheridge) He shall not contend nor cry,
And no man shall hear his voice in the street.
(Murdock) He shall not contend, nor be clamorous,
nor shall any one hear his voice in the market-place.
(Lamsa) He will not argue, nor will he cry aloud;
and no man will hear his voice in the street.
(KJV) He shall not strive, nor cry;
neither shall any man hear his voice in the streets.

http://dukhrana.com/lexicon/word.php?adr...ize=125%25
ḥry vb. Gt to maintain a position
C View a KWIC
1 to urge to hold fast to a position Syr. IS 48:14 .
2 to prepare (?) Syr. P Job10:17 ....
Gt View a KWIC
1 to cling tightly, get stuck Syr. EphFid 81:12.3.... if the boat got stuck the waves broke it up. P Acts27:41 .... the ship tried to go into a high spot between two sea-depths, but got stuck. (a) fig. : to be eager for something Syr. JulSok 31(12):10 .... nor was he eager to enter once he had learned our desire.

2 fig.: to contend, disagree strongly CPA, Syr. AphDem5.101:4 .... P Is1:20 .... P Acts12:15 ....
while she was insisting that it was thus. (a) .... to litigate Syr. P Gn49:23 : ....
Derivatives:
.... adj. contentious .... n.f. litigiousness .... n.m. controversy .... n.f. contentiousness .... adj. contentious .... adv. contentiously .... n.f. squabble

==========================================================.
Do you think Matthew 15:4 (=Mark 7:10) was originally spoken in:
Greek? Hebrew? Aramaic? Latin?
Do you think Matthew 15:4 was originally written in:
Greek? Hebrew? Aramaic? Latin?

Matthew 15:4 (YLT)
https://biblehub.com/matthew/15-4.htm
https://biblehub.com/interlinear/matthew/15-4.htm
for God did command, saying, Honour thy father and mother; and, He who is speaking evil of father or mother -- let him die the death;
[Greek: thanatō/θανάτῳ/ in-death teleutatō/τελευτάτω]

Mark 7:10 (YLT)
https://biblehub.com/mark/7-10.htm
https://biblehub.com/text/mark/7-10.htm
for Moses said, Honour thy father and thy mother; and, He who is speaking evil of father or mother -- let him die the death;
[Greek: θανάτῳ/thanatō/ in-death τελευτάτω/teleutatō]

5053: τελευτάω
https://biblehub.com/greek/5053.htm
τελευτάω, τελεύτω; 1 aorist ἐτελεύτησα; perfect participle τετελευτηκώς (John 11:39 L T Tr WH); (τελευτή; from Homer down;
1. transitive, to finish; to bring to an end or close: τόν βίον, to finish life, to die, often from Aesehyl. and Herodotus down.

2. intransitive (cf. Buttmann, § 130, 4) to have an end or close, come to an end; hence, to die, very often so from Aeschylus and Herodotus down (the Sept. for מוּת), and always in the N. T.: Matthew 2:19; Matthew 9:18; Matthew 22:25; Mark 9:41, 46 ((these two vss. T WH omit; Tr brackets)), 48; Luke 7:2; John 11:39 L T Tr WH; Acts 2:29; Acts 7:15; Hebrews 11:22; θανάτῳ τελευτάτω (in imitation of the Hebrew יוּמָת מות, Exodus 21:12, 15-17,etc.) (A. V. let him die the death i. e.) let him surely die (Winers Grammar, 339 (319); Buttmann, § 133, 22), Matthew 15:4; Mark 7:10.
Reply
When Jesus spoke what became recorded as Luke 2:49, do you think he used a word for: 'house'? 'things'?

Luke 2:49 (YLT)
https://biblehub.com/luke/2-49.htm
And he said unto them, 'Why is it that ye were seeking me? did ye not know that in the things of my Father it behoveth me to be?'

Luke 2:49
https://biblehub.com/texts/luke/2-49.htm
Westcott and Hort / {NA28 variants}
καὶ εἶπεν πρὸς αὐτούς Τί ὅτι ἐζητεῖτέ με; οὐκ ᾔδειτε ὅτι ἐν τοῖς τοῦ πατρός μου δεῖ εἶναί με;
RP Byzantine Majority Text 2005
Καὶ εἴπεν πρὸς αὐτούς, Tί ὅτι ἐζητεῖτέ με; Οὐκ ᾒδειτε ὅτι ἐν τοῖς τοῦ πατρός μου δεῖ εἴναί με;

Luke 2:49
http://dukhrana.com/peshitta/analyze_ver...ize=125%25
(Murdock) He said to them: Why did ye seek me ? Do ye not know, that it behooveth me to be in my Father's house ? [Aramaic: d'b-i-th A-b-i: that-(in)-house (of) my-Abba]
Reply
How do you think Mt 11:8 reads?: "in king’s houses"? "among kings"?

"11:8 But what did you go out to see? A man in soft clothing?
Behold, those who wear soft clothing are in king’s houses."

_Was the New Testament Really Written in Greek?_
https://pdfslide.net/documents/aramaic-p...-2008.html
PDF http://www.preteristarchive.com/Books/pd...ngreek.pdf
12. House or among? – Matthew 11:8
The KJV says: “But what went ye out for to see? A man clothed in soft raiment?
behold, they that wear soft clothing are in kings’ houses.”

"...those wearing soft garments are tyb [b-i-th] kings."
The Aramaic word "BYT" can mean both "house" and "among."
The fact that the Greek versions read "houses" (EN TOIZ OIKOIZ) proves that the translator who rendered the Aramaic into Greek was unaware that BYT could mean "among."
Obviously, the proper translation is:
"...those wearing soft garments are among kings."
NOT "...those wearing soft garments are in the house of kings."
The lack of the Beth Proclitic (the preposition "in") before the tyb [b-i-th] favors the "among" reading.

Mt 11:8 (based on Younan)
And if not, what did you go out to see--
a man that was wearing soft robes?
Behold, those that are wearing soft things are among malka [kings].
Reply
When 2Cor 5:17-18 was originally written, do you think "all things" appeared once, or twice?
Did the passage state that 'God made all things new'?
Did the passage have 'behold'?

2Corinthians 5:17-18
http://dukhrana.com/peshitta/analyze_verse.php?lang=en&verse=2Corinthians+5:17&source=khabouris&font=Estrangelo+Edessa&size=125%25
http://dukhrana.com/peshitta/analyze_verse.php?lang=en&verse=2Corinthians+5:18&source=ubs&font=Estrangelo+Edessa&size=125%25
https://biblehub.com/2_corinthians/5-17.htm
https://biblehub.com/2_corinthians/5-18.htm

(KJV) 
1 Therefore if any man be in Christ, he is a new creature: 
2 old things are passed away; 
3 *behold, all things* are become new.   And *all things* are of God, 
4 who hath reconciled us to himself by Jesus Christ, 
5 and hath given to us the ministry of reconciliation;

(Young's Literal Translation)
1 so that if any one is in Christ -- he is a new creature; 
2 the old things did pass away, 
3 *lo,* become new have the *all things.*  And the *all things* are of God, 
4 who reconciled us to Himself through Jesus Christ, 
5 and did give to us the ministration of the reconciliation,

(Etheridge) 
1 Whoever therefore is in the Meshiha is a new creature; 
2 the old things have passed, 
3 and *every thing* hath become new from Aloha, 
4 who hath reconciled us to himself in the Meshiha, 
5 and given to us the ministry of reconciliation.

(Murdock) 
1 Whoever therefore is in the Messiah, is a new creature: 
2 old things have passed away; 
3 and *all things* are made new, by God; 
4 who hath reconciled us to himself by the Messiah, 
5 and hath given to us the ministry of reconciliation.

(Aramaic Bible in Plain English) 
1 All that is in The Messiah is therefore The New Creation; 
2 the old order has passed away to such.
3 And *everything* has become new from God 
4 - he who reconciled us to himself in The Messiah, 
5 and he has given us the Ministry of the reconciliation.
Reply
Do you think Luke 4:5 originally had: satan? devil? neither?

Luke 4:5
http://dukhrana.com/peshitta/analyze_ver...ize=125%25
https://biblehub.com/interlinear/luke/4-5.htm
(Etheridge) And Satana carried him up into a high mountain, and showed him all the kingdoms of the earth in a little time.
(KJV) And the devil [Greek: diabolos/ διάβολος/ devil], taking him up into an high mountain, shewed unto him all the kingdoms of the world in a moment of time.

Luke 4:5
https://biblehub.com/texts/luke/4-5.htm
Westcott and Hort / {NA28 variants}
Καὶ ἀναγαγὼν αὐτὸν
ἔδειξεν αὐτῷ πάσας τὰς βασιλείας τῆς οἰκουμένης ἐν στιγμῇ χρόνου·
RP Byzantine Majority Text 2005
Καὶ ἀναγαγὼν αὐτὸν ὁ διάβολος εἰς ὄρος ὑψηλὸν
ἔδειξεν αὐτῷ πάσας τὰς βασιλείας τῆς οἰκουμένης ἐν στιγμῇ χρόνου.

Luke PDF at http://www.willker.de/wie/TCG/
TVU 51
NA28 Luke 4:5 ....
BYZ Luke 4:5 ....

ὁ διάβολος εἰς ὄρος ὑψηλὸν A, D, Q, Y, 0102, 33, 157, 579, 892, 1342, Maj, it(d, f, ff2, l, q), Sy-P, Sy-H, bo^mss, goth

....f13, c, r1, vg^ms, sa^ms
....D, 788(=f13)
....01C1, f1, 700, 2542, pc, sa^mss, bo^pt, arm, geo
....W, e
....aur, b, g1, vg^mss
"satanas" Sy-S

txt 01*, B, L, 1241, pc, sa^mss, bo^pt
Lacuna: C, X
....
The support is not good for the omission and the text is slightly awkward without the words ("led him up" to what?).

More Text Notes on the Lukan temptation narrative: Luke 4:5, 8, 5-12
http://www.jeffriddle.net/2012/11/more-t...ation.html
1. Luke 4:5:
The traditional text reads, "And the devil taking him up into an high mountain [kai anagagon auton ho diabolos eis oros hypselon].."
The modern critical text reads simply, "and taking him [kai anagagon auton]..."

Note: It is interesting to compare the renderings of several modern translations which typically follow the modern critical text, as they seem to incorporate here at least part of the traditional text in translation of this verse. Examples:
Luke 4:5 (NIV): "The devil led him up to a high place.."
Luke 4:5 (ESV): "And the devil took him up."

As with the Luke 4:4 variation, the traditional text is supported by codices Alexandrinus, Theta, Psi, 1012, 33 and the vast majority. The modern critical text is supported by the original hand of Sinaiticus and Vaticanus. ...

2. Luke 4:8:
The traditional text includes this rebuke from Jesus: "Get thee behind me Satan [hupage opiso mou satana]" while the modern critical text omits it. No doubt it would be argued that the traditional text is a harmonization from Matthew 4:10 (hupage satana in the TR and hupage opiso mou satana in the majority; cf. Matt 16:23; Mark 8:33).
Nevertheless, the attestation is again strong with the traditional text supported by Alexandrinus, Theta, Psi, 1012, family 13, and the vast majority while the modern critical text again has the support of Sinaiticus and Vaticanus.

///////////////////////////////////////////////////////////////////
Do you think 'get behind me, satan' belongs in Luke 4:8?

Luke 4:8
http://dukhrana.com/peshitta/analyze_ver...ize=125%25
(Etheridge) But Jeshu answered and said to him, It is written, That
the Lord thy Aloha thou shalt worship, and him only shalt thou serve.
(KJV) And Jesus answered and said unto him, Get thee behind me, Satan: for it is written,
Thou shalt worship the Lord thy God, and him only shalt thou serve.
Reply
How do you think Jn 3:13 ought be rendered?

"3:13 No one has ascended into heaven,
but he who descended out of heaven,
the Son of Man, who is in heaven."

_Our Translated Gospels: Some of the Evidence_ (1936), 172pp. by Charles Cutler Torrey. On 115-119
https://archive.org/details/OurTranslate...ey/page/n1
CONFUSION OF ... WITH ... [snipped Aramaic letters, and snipped same Aramaic letters pointed differently]
THE occasional interchange of these two graphically identical, but grammatically very different, little words is an amusing feature of the translation Grk. of the Gospels. As will appear, there are various ways in which the two may be confused, and when the several passages are brought together they form a very interesting group.

One result which the error may produce is a change of tense. The pronoun _hu(a)_ [- on top of 'u'], 3rd pers. masc. sing., much used as the copula in nominal clauses, denotes the _present_ tense, unless the contrary is made evident by the context, while the verb _hwa_ [- on top of 'a'] means "he _was_." The distinction between "he _is_ living" and "he _was_ living" may be important; and no one who is familiar with the LXX will be willing to pin his faith absolutely to the decision made by a translator. In the Gospels, it is in the (late?) translation of Jn.'s Aram. that nearly all of the mistakes of this nature occur. It is hardly necessary to remark upon the fact that they, wherever they are found, are the result of misreading a written text.

It is curious that an instance of this same confusion should be found in the textual tradition of the O.T. Heb., since here the corresponding form of the verb "to be" ends regularly in _he_ [- over 'e'], not in _aleph_. However, in Bibl. Aram. and in Aram. inscriptions both endings are used, while on the other hand in Bibl. Heb. numerous forms properly ending in _he_ [- over 'e'] are found written with _aleph_; and therefore it is not difficult to believe that there was a time when a copyist of the Heb. text could easily make the orthographic error. The verse 2 Sam. 17:10 begins: "And he (_we-hu_), even the valiant man," etc., which in its connection is poor Hebrew. The context demands: "And it will come to pass (_we-haya_) that even the valiant man," etc.; and this, precisely, was read by the Lagarde Grk. [curved upward '-' over the 'e's. " -' " over the 'u'. '-' over the 'a's.]

Another variation of the error is shown in Mk. 5:21 f. and Jn. 18:25; where the pronoun, preceded by "and," beginning a circumstantial clause: "While he was," etc., is mistaken for a part of the main narrative: "And (he) was," etc.

To show how inevitably the two little words are confused: Even in the few Aram. chapters of Daniel there are several instances. In 6:11 the Massor. tradition varies, some Mss. reading the one word, some the other. In 5:19 Theodotion substitutes the pronoun for the verb in four cases. In 2:32 the LXX and Peshitta versions suggest that the pronoun now beginning the verse was originally the verb, ending vs. 31.

Exhibit XX. Confusion of ... and ... .
....
D. Jn. 3:13 ac. to Grk.: No one has ascended to heaven but he who came down from heaven,
the Son of Man who IS (....[snip pointed Aramaic]....) in heaven.
True rendering: No one has ascended to heaven but he who came down from heaven,
the Son of Man who WAS (....[snip same Aramaic letters, but pointed differently....) in heaven.
....
Exhibit XX, D (Jn. 3:13). The last clause of this verse (omitted in Westcott and Hort's Grk. text) is a capital example of the same error. Jesus says to Nicodemus that he can tell him of "heavenly things" (vs. 12). No other being on earth can do this; only he who came down from heaven for the purpose, namely "the Son of Man _who is in heaven_."(!) This is such a glaring absurdity, that many texts and versions, ancient and modern, including a few of the oldest and best Mss., refuse to accept the clause, and simply expunge it. Jerome's Latin renders faithfully: _qui est in caelo_; and the English versions retain the difficult phrase. It is the original Grk. reading, as any critical examination shows; Zahn (Comm.) puts the case concisely. The texts and versions which (instead of omitting the offending clause) read "who _was_ in heaven" represent the natural attempt to make sense. As for the Grk. translator of the Gospel, he simply rendered what he thought he saw before him, without raising any questions-- just as the LXX translators did in thousands of similar cases.

///////////////////////////
Using https://aramaicdb.lightofword.org/en-us/...ear-search
to look up Joh 3:13 yields a Magiera dictionary number of 69. Looking that up in
_Aramaic Peshitta New Testament Word Study Concordance_ (2009) by Janet Magiera
https://www.amazon.com/Aramaic-Peshitta-...98200852X/
yields numerous renderings containing: is, are, were, was.
Reply
Do you think John 13:2 originally had:  satan?  the devil?

The Peshitta and the by-A.D. 175 Diatesseron have 'satan.'

John 13:2
http://dukhrana.com/peshitta/analyze_ver...ize=125%25
https://biblehub.com/interlinear/john/13-2.htm
(Etheridge) And when was the supper, Satana had cast it into the heart of Jihuda bar Shemun Scarjuta to betray him.
(KJV) And supper being ended, the devil [Greek:  diabolou/διαβόλου/devil] having now put into the heart [Greek:  kardian/καρδίαν/heart] of Judas Iscariot, Simon's son, to betray him;

Diatessaron, Section XLIV
http://www.earlychristianwritings.com/te...saron.html
And at the time of the feast, Satan put into the heart of Judas, the son of Simon Iscariot, to deliver him up.
Reply
Do you think Ephesians 6:9 originally had:
"forbearing threatening"? "forgiving their faults"?
'taking/receiving/accepting faces'?

Ephesians 6:9
http://dukhrana.com/peshitta/analyze_ver...ize=125%25
https://biblehub.com/interlinear/ephesians/6-9.htm
(Etheridge) So you, masters, [Or, lords.] do likewise to your servants;
forgiving them a fault; ["Faults." WALTON'S Polyglot.]
for you know also that your Master is in heaven,
and there is no respect of persons with him.
(Murdock) Also ye masters, do ye so to your servants.
Forgive them a fault;
because ye know, that ye have a master in heaven;
and there is no respect of persons with him.
(Lamsa) Also, masters, do the same things for your servants,
forgiving their faults,
because you also have your own Master in heaven;
and there is no respect of persons with him.
(KJV) And, ye masters, do the same things unto them,
forbearing threatening: [Greek: apeilēn/ ἀπειλήν/ threatening]
knowing that your Master also is in heaven;
neither is there respect of persons with him.
["respect of persons": Greek has: prosōpolēmpsia/ προσωπολημψία]

4382. prosópolémpsia
https://biblehub.com/greek/4382.htm
prosópolémpsia: respect of persons
Original Word: προσωποληψία, ας, ἡ
Part of Speech: Noun, Feminine
Transliteration: prosópolémpsia
Phonetic Spelling: (pros-o-pol-ape-see'-ah)
Definition: respect of persons
Usage: partiality, favoritism.
NAS Exhaustive Concordance
Word Origin
from prosópolémptés

4381. prosópolémptés
https://biblehub.com/greek/4381.htm
prosópolémptés: an accepter of a face, i.e. a respecter of persons
Original Word: προσωπολήπτης, ου, ὁ
Part of Speech: Noun, Masculine
Transliteration: prosópolémptés
Phonetic Spelling: (pros-o-pol-ape'-tace)
Definition: an accepter of a face, a respecter of persons
Usage: one who shows partiality.
NAS Exhaustive Concordance
Word Origin
from prosópon and lambanó
Definition
an accepter of a face, i.e. a respecter of persons

4383. prosópon
https://biblehub.com/greek/4383.htm
prosópon: the face
Original Word: πρόσωπον, ου, τό
Part of Speech: Noun, Neuter
Transliteration: prosópon
Phonetic Spelling: (pros'-o-pon)
Definition: the face
Usage: the face, countenance, surface.
NAS Exhaustive Concordance
Word Origin
from pros and óps (an eye, face)

2983. lambanó
https://biblehub.com/greek/2983.htm
lambanó: to take, receive
Original Word: λαμβάνω
Part of Speech: Verb
Transliteration: lambanó
Phonetic Spelling: (lam-ban'-o)
Definition: to take, receive
Reply
When Luke 11:8 was originally written, do you think it mentioned arising/rising/getting-up once, or twice?

Both the Peshitta and the by-A.D. 175 Diatesseron have it once.

Diatessaron, Section X
http://www.earlychristianwritings.com/te...saron.html
[~25] And verily I say unto you, If he will not give him because of friendship,
yet because of his importunity he will rise and give him what he seeketh.

Luke 11:8
http://dukhrana.com/peshitta/analyze_ver...ize=125%25
(Etheridge) I tell you if for friendship's sake he will not give him,
(yet) because of importunity he will arise and give him as many as he needeth.
(Murdock) I say to you: If he give him not, on account of friendship,
yet on account of [his] importunity, he will arise and give [him] as much as he asketh.
(KJV) I say unto you, Though he will not rise and give him, because he is his friend,
yet because of his importunity he will rise and give him as many as he needeth.
(Clementine Vulgate) Et si ille perseveraverit pulsans: dico vobis, etsi non dabit illi surgens eo quod amicus eius sit, propter improbitatem tamen eius surget, et dabit illi quotquot habet necessarios.
google translate:
And if he shall continue knocking, I say unto you, Though he will not get up because he is his friend;
yet, because of his importunity he will rise and give him as many as he needeth.

=========================================================.
When Luke 13:33 was originally written, do you think it mentioned:
work/labor… going/leaving/ ‘leaving’ as in dying?
being watchful/careful… departing?
visiting (or: visiting so as to help/heal/care)… departing?
merely ‘walking’ [which could be construed as leaving/going/departing]?

Besides ‘leaving/going/departing,’ both the Peshitta and the by-A.D. 175 Diatessaron mention Jesus pledging to do an additional action. Re: the first of the 2 actions:
the Diatessaron’s Aramaic to Arabic to English produces ‘being watchful/careful’ or 'visiting' or 'visiting to provide care';
the Peshitta’s Aramaic to Spanish to English produces “take care of myself”;
the Peshitta’s Aramaic to English produces working/laboring or healing or caring or visiting, or visiting (e.g. the sick) to provide care.

Walking-- and only walking:
(KJV) Nevertheless I must walk to day, and to morrow, and the day following:
for it cannot be that a prophet perish out of Jerusalem.
(Clementine Vulgate) Verumtamen oportet me hodie et cras et sequenti die ambulare:
quia non capit prophetam perire extra Ierusalem.
Google translate: But for today and tomorrow and the day after walk
because no prophet can die outside of Jerusalem.

Healing:
Luk 13:33 (APNT)
https://aramaicdb.lightofword.org/en-us/...ons-search
Nevertheless, it is right for me to heal today and tomorrow
and I will go on another day,
because it is not possible that the prophet should be hurt outside of Jerusalem.

Being watchful/careful; visiting to be caring; visiting/frequenting:
Diatessaron, Section XXIV
http://www.earlychristianwritings.com/te...saron.html
[~29] Nevertheless I must be watchful^3 to-day and to-morrow,
and on the last day I shall depart;
for it cannot be that a prophet perish outside of Jerusalem.
3: The Syriac word used in the Peshitta is here translated [into Arabic] just as it was translated in ...1, 79....

Diatessaron, Section I
http://www.earlychristianwritings.com/te...saron.html
[~79] Through the mercy of the compassion of our God,
With which he careth for^4 us, to appear from on high
4: The word used in the Peshitta means _visit_, either in the sense of _caring for_ or in that of _frequenting_. See ...24,29.

Caring:
Lucas 13:33 - Biblia Peshita (Nuevo Testamento)
https://www.bibliatodo.com/la-biblia/Pes...testamento
No obstante, es necesario que me cuide hoy y mañana y seguir mi camino hasta el día siguiente, porque no es posible que un profeta muera fuera de Jerusalén.
Google translate: However, I need to take care of myself today and tomorrow
and continue on my way until the next day,
because it is not possible for a prophet to die outside of Jerusalem.

Working/laboring:
Luke 13:33 (based on Younan)
Nevertheless, it is necessary for me that today and tomorrow I work,
and on another day I will go,
because it is not possible that a nabia [prophet] perish outside of Urishlim.
Luke 13:33 (Aramaic Bible in Plain English)
http://biblehub.com/aramaic-plain-english/luke/13.htm
"However, it is right for me that today and tomorrow I should work
and I should go the following day,
because it is not possible that a Prophet shall perish outside of Jerusalem."
Luke 13:33
http://dukhrana.com/peshitta/analyze_ver...ize=125%25
(Etheridge) Nevertheless it behoveth me to-day and to-morrow to work
and the (day) after I shall go;
because it cannot be that a prophet perish out of Urishlem.
(Murdock) But I must labor to-day and to-morrow,
and on the following day I will go;
because it cannot be, that a prophet should perish away from Jerusalem.
(Lamsa) But I must do my work today and tomorrow,
and I will leave the next day;
because it is impossible that a prophet should perish outside of Jerusalem.

From
http://dukhrana.com/lexicon/word.php?adr...ize=125%25
sˁr vb. to visit; to act
JBA also סור ‏ in the meaning "to examine"
G View a KWIC
1 to visit, to inspect JLAtg, Syr, JBA, LJLA. TgJ 2K8:29 …. Ahaziah b. Yehoram King of Judah went down to visit Joram. P Mt25:36 …. I was naked and you covered me, sick and you visited me. BT Ned 40a(35) …. a person should not visit a sick person either during the first three hours or during the last three hours of the day. BT BB 41b(30) …. a person is apt to inspect a field even though he does not buy (it). (a) to care for, provide for JLAtg, Syr. TgJ 2K9:34 …. now take care of this cursed woman and bury her, for she is a king's daughter. P Ruth1:6 …. (a.1) a thing Syr. IshLevit 66:8 …. since they were drunk and did not tend (the fire) it went out. (b) to heal Syr, JBA. (b.1) to treat of Syr.
2 to perform an action, to act Syr. JS_Elijah 1:780 …. with the great rain he performed a favor for the land. (a) + …. : to wield power Syr.
3 to exact, to deal out recompense JLAtg, Syr, LJLA. TgJ Hos9:9 : ….
D View a KWIC
1 to visit Syr. ES1 527: .
C View a KWIC
1 to exact, deal out appropriate punishment JLAtg, PTA, LJLA. TgO Ex20:5 : …. TN Num14:18 var. …. a great judge who remembers (var.: exacts vengeance for) the sins of wicked fathers upon rebellious children. PJ Ex32:34 ….
2 to administer, control : see also s.v. ˀsˁrh v.n. Nabatean, LJLA. TgJob36:23 : …. [=MT ….].
Gt View a KWIC
1 to be visited Syr. ESHebd 12:v241 .
2 to occur, happen JLAtg, Syr. TgO Num16:29 …. if these die the death of every human and a happenstance of every human happens to them, the Lord has not sent me †. IshPs 63(5) …. ha ha! a word that is said by those who rejoice and exult over those things that happen. (a) to be healed Syr. am5 449:16 . Rie 127:7 .
Reply
For Luke 13:32, do you think it concludes with Jesus saying “I will be”:
finished/ through?
perfected?
martyred?

Perfected:
Luke 13:32
http://dukhrana.com/peshitta/analyze_ver...ize=125%25
(Etheridge) Jeshu saith to them, Go, tell that fox, Behold, I cast out devils and perform cures to-day and to-morrow, and the third day I am perfected.
(Murdock) Jesus said to them: Go ye and tell that fox, Behold, I cast out demons and perform cures, to-day and to-morrow, and on the third day I shall be consummated.
(KJV) And he said unto them, Go ye, and tell that fox, Behold, I cast out devils, and I do cures to day and to morrow, and the third day I shall be perfected.
Diatessaron, Section XXIV
http://www.earlychristianwritings.com/te...saron.html
[~28] Jesus said unto them, Go ye and say to this fox, Behold, I am casting out demons, and I heal to-day and to-morrow, and on the third day I am perfected.

Finished/ through:
(Lamsa) Jesus said to them, Go and tell that fox, Behold, I cast out demons, and I heal today and tomorrow, and on the third day I will be through.
Luk 13:32 (APNT)
https://aramaicdb.lightofword.org/en-us/...ons-search
Jesus said to them, "Go, tell this fox,
'Behold, I will cast out demons and do healings today and tomorrow and on the third day I will be finished.'

Martyred:
http://dukhrana.com/lexicon/word.php?adr...ize=125%25
šmly vb. to complete
quad View a KWIC
1 to complete Syr. P Gn18:21 …. P 1K(1)1:14 …. Eph1:23 …. (a) to fulfill, accomplish Syr. P Acts13:33 …. God has fulfilled it for us. JesusJohn 44 …. accomplish the work for which you have come. (b) to perform (miracle) Syr. SAL1 229:2 .
2 to follow completely Syr. P Nm14:24 …. P Dt1:36 ….
3 (optionally w. yd) to ordain Syr. MB 14:179f …. how is it possible for one who needs ordination to ordain someone who is not ordained?. P Ex28:41 …. anoint them and ordain them.
4 to spend (a complete night) Syr.
5 to celebrate (festival) Syr. SB 122:20 .
quad T View a KWIC
1 (order, promise, type) to be fulfilled CPA, Syr. CPA Luke1:1(119a) …. P 1K(1)2:27 ….
2 to be perfected, completed Syr. Philox1 584:13 .
3 to be baptized Syr. am3 336:7 .
4 to be martyred Syr. am3 343:5 .
5 to be ordained Syr. ThMarg1 118:1 .
6 to devote oneself to service Syr. P Nm25:3 ….

=======================================.
When it was originally written, what do you think Col 2:14 said was blotted out:
“the handwriting of ordinances”?
“the handwriting in the decrees”?
“the handwriting of our debts”?

Colossians 2:14 interlinear
https://biblehub.com/interlinear/colossians/2-14.htm
having blotted out the against us cheirographon/χειρόγραφον/handwriting in the dogmasin/δόγμασιν/decrees
which was adverse to us and auto/αὐτὸ/it He has taken out of the way having nailed it to the cross

Did Col 2:14 have “against us… adverse to us”? or simply “against us”?
Do you think Col 2:15 did, or didn’t, originally have “and by the yielding up of his body”?

Colossians 2:13
http://dukhrana.com/peshitta/analyze_ver...ize=125%25
(Etheridge) And you who were dead in your sins, and in the uncircumcision of your flesh,
he hath made alive with him, and forgiven us all our sins;
(Murdock) And you, who were dead in your sins, and by the uncircumcision of your flesh,
he hath vivified with him; and he hath forgiven us all our sins:
(Lamsa) And you, who once were dead in your sins and the uncircumcision of your flesh,
he has granted to live with him, and he has forgiven you all your sins;
(KJV) And you, being dead in your sins and the uncircumcision of your flesh,
hath he quickened together with him, having forgiven you all trespasses;

Colossians 2:14
http://dukhrana.com/peshitta/analyze_ver...ize=125%25
(Etheridge) and hath blotted out in his mandates the writing of our debts
that was against us,
and hath taken it from the midst, and affixed it to his cross;
(Murdock) and, by his mandates, he blotted out the handwriting of our debts,
which [handwriting] existed against us,
and took [it] from the midst, and affixed [it] to his cross.
(Lamsa) And by his commandments he cancelled the written bond of our sins,
which stood against us;
and he took it out of the way, nailing it to his cross;
(KJV) Blotting out the handwriting of ordinances
that was against us, which was contrary to us,
and took it out of the way, nailing it to his cross;

Colossians 2:15
http://dukhrana.com/peshitta/analyze_ver...ize=125%25
(Etheridge) and by the yielding up of his body
he hath prostrated principalities and powers,
and hath shamed them openly by himself.
(Murdock) And, by yielding up his body,
he showed contempt for principalities and authorities;
and put them to shame, openly, in his own person.
(Lamsa) And by putting off his mortal body,
he exposed the powers of evil,
and through his person put them openly to shame.
(KJV) And having spoiled principalities and powers,
he made a shew of them openly, triumphing over them in it.

Colossians 2:16
http://dukhrana.com/peshitta/analyze_ver...ize=125%25
(Etheridge) LET no man therefore judge you in meat and in drink,
or in the distinctions of festivals, and of new moons, and of shabeths, [Or, weeks.]
(Murdock) Let no one therefore disquiet you about food and drink,
or about the distinctions of festivals, and new moons, and sabbaths;
(Lamsa) Let no man therefore create a disturbance among you about eating and drinking,
or about the division of the feast days, the beginning of the months and the day of the sabbath:
(KJV) Let no man therefore judge you in meat, or in drink,
or in respect of an holyday, or of the new moon, or of the sabbath days:

=================================================.
What do you think of the analysis in the 2nd half of this?:

From http://peshitta.org/
Peshitta Forum › New Testament › Aramaic Primacy 101
The Diatesseron's Peshitta Pedigree.

Paul Younan
11-10-2003, 08:51 PM
Shlama Akhay,

Read almost any encyclopedia or commentary on the New Testament, and you are bound to come across a reference to Rabbula (died 433 A.D.), the Monophysite "Tyrant of Edessa", supposedly "suppressing" the Diatesseron - which they claim was the "earliest" gospel in Aramaic.

If we are to believe that, then how does one explain the following subscription to an Arabic translation of the Diatesseron made in the 11th century by the Church of the East?

Quote: Here endeth the Gospel which Tatianus compiled and named Diatessaron, i.e., The Fourfold, a compilation from the four Gospels of the holy Apostles, the excellent Evangelists (peace be upon them). It was translated by the excellent and learned priest, Abu'l Fa??ra??j ??Abdulla ibn-at-Tayyib (may God grant him favour), from Syriac into Arabic from an exemplar written by Isa ibn-Ali' al-Motatabbib, pupil of Honain ibn-Ishaq (God have mercy on them both). Amen.

A little history is in order here. This is from an Arabic translation of the Diatesseron made by Ibn-at-Tayyib (died 1043). He is a well known man, a Church of the East monk and scholar who was secretary to Eliyah I, Patriarch of the Church of the East (c.f., Ciasca's Introduction, p. xi. f. and Steinschneider's _Polemische and apologetische Lit. in Arabische Sprache_, pp. 52-55). Honain ibn-Ishaq (also mentioned in the subscription) was a famous physician, a member of the Church of the East who is well known for his contributions to modern medicine.

Of this Arabic translation today we have 7 manuscripts which survive. Four of them happen to contain the subscription above. The most well-known manuscript is called the "Borgian" and it currently resides in the Vatican Library (and is listed in the Ante-Nicene Fathers series.)

So here we have a translator living in the 11th century (a full 600 years _after_ Rabbula died) who plainly states that he translated the Syriac (Aramaic) Diatesseron into Arabic.

Notice, also, that this is the only translation of the Diatesseron which explicitly states that it was made from the Syriac (Aramaic). No other manuscript makes this claim (not the Latin nor the Armenian.)

Also, notice that the Arabic harmony begins with John 1:1, which we know to be a trademark of Tatian's harmony (c.f., bar-Salibi (12th century in Bib. Or., ii., Volume I pp. 59) who states "Its commencement was, `In the beginning was the Word.'")

But I thought Rabbula "suppressed" the Diatesseron? At least the dated material in encyclopedias and commentaries state this. In fact, these are the words of Rabbula, _verbatim_:

Rabbula Wrote: "Let the presbyters and deacons give heed that in all the churches there be provided and read a copy of the Distinct Gospel," i.e., not the harmonized or mixed gospel.

The truth of the matter is: while it's possible that Rabbula had the power to suppress the Diatesseron in his little corner of the world called Edessa (in Byzantine territory), that hardly gives him the power to extend into Persia and destroy their copies of the Diatesseron.

The subscription to a 600-year later Arabic translation of the Aramaic Diatesseron proves that Rabbula did not suppress the Diatesseron - at least not in Persia where the Church of the East reigned independent of him and his maniacal rantings.

This Arabic translation so _exactly_ matches the Peshitta AGAINST the so-called "Old Syriac", that F.C. Burkitt (remember him?) found it necessary to make the unfounded charge that the text of the Arabic translation must have been tampered with to make it read like the Peshitta. (c.f., Burkitt, _Evangelion de-Mepharreshe_ (2 Vols; Cambridge; University Press, 1904, 1.200)

In Burkitt's worldview, the Peshitta couldn't have existed before Rabbula's time - so the Diatesseron (created ~175 A.D.) couldn't possibly read like it against the so-called "Old Syriac." All this accusation, by the way, without a shred of evidence to support his theory (like his "Rabbula created the Peshitta" theory, which has already been disproved by many scholars.)

It makes perfect sense that a harmony of the Gospels would necessarily require that the distinct 4 Gospels actually existed prior to the harmony. This is common sense. It makes ever more sense that an _Aramaic_ harmony of the Gospels, which Tatian's Diatesseron was, was woven together from the 4 distinct _Aramaic_ Gospels.

Of the 3 surviving translations of the Aramaic Diatesseron (Latin, Armenian and Arabic) the Arabic is the only one which was made in a sister Semitic tongue. The relationship of Latin to Aramaic (or even Armenian to Aramaic) is like the relationship of Chinese to English. The relationship of Aramaic and Arabic is well documented, and one is the daughter of the other.

Since the Arabic translation by Ibn-at-Tayyib is the only one we know for sure was made directly from the Aramaic, and since it reads like the Peshitta (so much so that it worried Burkitt), and since we know that a harmony necessitates a base of 4 distinct Gospels from which it must be drawn - I submit that Tatian's Aramaic Diatesseron was a harmony of the distinct Gospels in Aramaic we currently find today in the canon of scripture we know as the Peshitta.

_Occam's Razor_ is a logical principle which states that one should not increase, beyond what is necessary, the number of entities required to explain anything. In other words, the simplest explanation is usually the best.

The simplest explanation is that Tatian created a harmony of the Peshitta gospels. This harmony existed in Persia until at least the 11th century, when it was translated into Arabic. It then fell out of popular use. This was not a problem - since they had the distinct Gospels in Aramaic from day one. Tatian's harmony was popular at one time in the life of the church - just as any number of contemporary gospel harmonies are popular today. But that doesn't mean that it predates the Peshitta Gospels.

In fact, if we are to believe the textual evidence in the Arabic translation (and not Burkitt's personal opinion) - the Peshitta Gospels were the base of the Diatesseron which history attributes to Tatian.

And this places the Peshitta Gospels at or before 175 A.D. Exactly what Burkitt refused to believe.

+Shamasha Paul bar-Shimun de'Beth-Youna
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What do you think sykophantēsēte/συκοφαντήσητε means in the Greek Luke 3:14?
Luke 3:14 
https://biblehub.com/interlinear/luke/3-14.htm
Were asking then him also those being soldiers saying 
What shall do also we
And he said to them
No one diaseisēte/διασείσητε 
nor sykophantēsēte/συκοφαντήσητε  
and be content with the wages of you

What do you think esykophantēsa/ἐσυκοφάντησα means in the Greek Luke 19:8?
Luke 19:8
https://biblehub.com/interlinear/luke/19-8.htm
Having stood then Zacchaeus said to the Kyrion/Κύριον/Lord
Behold the half of me of the possessions Kyrie/Κύριε/Lord
to the poor I give and if of anyone anything esykophantēsa/ἐσυκοφάντησα  
I restore [it] tetraploun/τετραπλοῦν/fourfold

4811. sukophanteó
https://biblehub.com/greek/4811.htm
sukophanteó: ....
Original Word: συκοφαντέω
Part of Speech: Verb
Transliteration: sukophanteó
Phonetic Spelling: (soo-kof-an-teh'-o) ....
HELPS Word-studies
4811 sykophantéō (from 4810 /sýkon, "a fig" and 5316 /phaínō, "make known") ....
Word Origin
from sukon and phainó

4810. sukon
https://biblehub.com/greek/4810.htm
sukon: a fig
Original Word: σῦκον, ου, τό
Part of Speech: Noun, Neuter
Transliteration: sukon
Phonetic Spelling: (soo'-kon)
Definition: a fig

5316. phainó
https://biblehub.com/greek/5316.htm
phainó: to bring to light, to cause to appear
Original Word: φαίνω
Part of Speech: Verb
Transliteration: phainó
Phonetic Spelling: (fah'-ee-no)
Definition: to bring to light, to cause to appear

Vincent's Word Studies
https://biblehub.com/commentaries/luke/3-14.htm
Accuse any falsely (συκοφαντήσητε)
The common explanation of this word is based on the derivation from σῦκον, a fig, and φαίνω, to make known ; hence of informing against persons who exported figs from Attica, contrary to the law, or who plundered sacred fig-trees. As informers were tempted to accuse innocent persons by the reward paid for pointing out violators of the law, the verb acquired the meaning to accuse falsely. Such is the old explanation, which is now rejected by scholars, though the real explanation is merely conjectural. The fig-tree was the pride of Attica, ranking with honey and olives as one of the principal products, and there is no authority for the statement that there was a time when figs were scarce, and required legal protection against export. Neither is it proven that there was a sacred kind of fig. Rettig, in an interesting paper in the "Studten und Kritiken" (1838), explains that, as tribute in Attica was paid in kind as well as in money, and as figs represented a great deal of property, there was a temptation to make false returns of the amount of figs to the assessors; and that thus a class of informers arose who detected and reported these false returns, and received a percentage of the fine which was imposed. These were known as fig shewers. Another writer has suggested that the reference is to one who brings figs to light by shaking the tree; and so, metaphorically, to one who makes rich men yield up the fruits of their labor or rascality by false accusation. Whatever explanation we may accept, it is evident that the word had some original connection with figs, and that it came to mean to slander or accuse falsely. From it comes our word sycophant. The sycophants as a class were encouraged at Athens, and their services were rewarded. Socrates is said by Xenophon to have advised Crito to take a sycophant into his pay, in order to thwart another who was annoying him; and this person, says Xenophon, "quickly discovered on the part of Crito's accusers many illegal acts, and many persons who were enemies to those accusers; one of whom he summoned to a public trial, in which it would be settled what he should suffer or pay, and he would not let him off until he ceased to molest Crito and paid a sum of money besides." Demosthenes thus describes one: "He glides about the market like a scorpion, with his venomous sting all ready, spying out whom he may surprise with misfortune and ruin, and from whom he can most easily extort money, by threatening him with an action dangerous in its consequences....It is the bane of our city that it protects and cherishes this poisonous brood, and uses them as informers, so that even the honest man must flatter and court them, in order to be safe from their machinations." The word occurs only here and Luke 19:8, of Zacchaeus, the publican. The American Revisers hold to the A. V., and render neither accuse any one wrongfully, extortion being described by the previous word. Wyc., neither make ye false challenge. In the Sept. it is used in the sense of to oppress or deceive.

Diatessaron, Section IV
http://www.earlychristianwritings.com/te...saron.html
[~23] And the servants of the guard asked him and said,
And we also, what shall we do?
He said unto them,
Do not violence to any man, nor wrong him;
and let your allowances satisfy you.

Diatessaron, Section IV, Aramaic to Arabic to German,
in Tatians Diatessaron aus dem Arabischen [microform] (1926)
https://archive.org/details/MN41439ucmf_3/page/n260
[~23] Und es fragten ihn auch die Soldaten und sprachen :
Und auch wir, was sollen wir tun ?
Er sprach zu ihnen :
Belästigt niemand
und behandelt ihn nicht ungerecht
und begnügt euch mit euren Rationen.
14 wörtlich: servants of the guard

Google translate:
And the soldiers also asked him, saying,
And we too, what should we do?
He said to them:
Nobody bothered [google also kicked out: molested nobody]
and don't treat him unfairly
and content yourself with your rations.
14 literally: servants of the guard

When Luke 3:14 was originally written, in describing the military people, did it use 1 word-- "soldiers"?
or did it use 2 words (as is had by both the Peshitta and the by-A.D. 175 Diatesseron)?
E.g., "servants of the guard," "military servants" "those serving in war," "servant, worshipper, soldier + army, soldiery, band"

Luke 3:14
http://dukhrana.com/peshitta/analyze_ver...ize=125%25
(Etheridge) And the military servants asked of him and said, What shall we also do? And he said to them, Molest no man, oppress no man, and let your wages satisfy you.
(Murdock) And those serving in war inquired of him, and said: And what shall we do ? He said to them: Be insolent to no one, and oppress no one, and let your pay satisfy you.
(KJV) And the soldiers likewise demanded of him, saying, And what shall we do? And he said unto them, Do violence to no man, neither accuse any falsely; and be content with your wages.
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When Jesus spoke his comment that’s in Luke 5:31, do you think he used ‘sick’ plus intensification of ‘sick’? or merely ‘sick’?
When Luke 5:31 was originally written, do you think it had, or lacked, intensification?

Both the Peshitta and by-A.D. 175 Diatessaron have ‘sick’ plus intensification.

Diatessaron, Section VII, Aramaic to Arabic to English
http://www.earlychristianwritings.com/te...saron.html
[~29] Jesus answered and said unto them,
The physician seeketh not those who are well,
but those that are afflicted with grievous sickness.

Diatessaron, Section VII, Aramaic to Arabic to German, in
Tatians Diatessaron aus dem Arabischen (1926)
https://archive.org/details/MN41439ucmf_3/page/n260
31 Es antwortete Jesus und sprach zu ihnen :
Der Arzt sucht nicht die Gesunden auf,
sondern die von schlimmen Übeln geplagt sind.
31 wörtlich: geprüft von Übeln des Übels: Syriasmus….
Google translate:
31 Jesus answered and said to them,
The doctor does not seek out the healthy,
but who are plagued by bad evils.
31 literally: tested by evils of evil: Syriasm….

Luke 5:31
http://dukhrana.com/peshitta/analyze_ver...ize=125%25
(Etheridge) Jeshu answered and said to them,
The whole do not require the physician,
but they who are grievously ill. [Aramaic: d'b-i-sh b-i-sh: of evil/wrong evil/wrong]
(Murdock) And Jesus answered and said to them:
A physician is not sought after for the well,
but for those very sick.
(Lamsa) And Jesus answered and said to them,
A physician is not needed for those who are well,
but for those who are seriously sick.
(KJV) And Jesus answering said unto them,
They that are whole need not a physician;
but they that are sick.

Luke 5:31 (YLT)
https://biblehub.com/interlinear/luke/5-31.htm
https://biblehub.com/luke/5-31.htm
And Jesus answering said unto them,
'They who are well have no need of a physician,
but they that are ill: [Greek: kakōs/κακῶς/sick]
Reply
Do you know what "the correct meaning of the word epiousios" is?

Matthew 6:11
https://biblehub.com/interlinear/matthew/6-11.htm
The bread of us the epiousion/ἐπιούσιον grant us sēmeron/σήμερον/today

Matthew PDF at http://www.willker.de/wie/TCG/
TVU 54
Minority reading:
NA28 Matthew 6:11....
"continual, perpetual" Sy-C (Sy-S has a lacuna)
"needed, necessary" Sy-P, Sy-H
....
M. Nijman AND K. A. Worp "EPIOUSIOS in a documentary papyrus?"
NovT 41 (1999) 231-234, Marjan Nijman wrote (Bgreek, June 2005):
"In 1998 I finished my studies in the department of Theology and Religious Studies of the faculty of Humanities at the University of Amsterdam with an Extended Essay in the area of New Testament. The topic was the daily bread in the Lords Prayer. My supervisor Prof. Dr. J. W. van Henten sent me on 6 May 1998 to ''our neighbour '' at the department of Papyrology of the archeological and historical institute Dr. K. A. Worp to check the facts on the ''missing papyrus'' because the literature I found was very old. We couldn't find any new facts and concluded it was still missing. Dr. Worp however suggested to contact Dr. W. E. H. Cockle of the department of Greek and Latin of University College London. I wrote a letter to ask whether SB1,5224 = Flinders Petrie Hawara p. 34 was still missing. At 13 May 1998 he wrote me a letter on the Hawara papyri but the letter said this papyrus was never in London. He continues ''However in fact you are in luck! In 1985 Dr. Susan S. Stephens published Yale papyri in the Beinecke Rare Book and Manuscript Library II, (American Studies in Papyrology, Volume 24) Scholars Press, Chico, California. I have noted that on pages XV-XXXII is printed a Bbibliography of published Yale Papyri by Inventory Number. On p.XVI Yale Papyrus Inventory number 19 is said to be P. Hawara 245...From my own experience of the other Hawara Papyri I can confirm that the Rev. Professor A.H. Sayce, who published the editio princeps of this text, was not a very accurate transcriber, so it would indeed be desireable to check whether epiousion can in fact be read. I have my doubts.'' I had to finish my studies before september and thought it would take too much time (and money) to order a photo of the papyrus. But I was in luck a second time! For Dr. Worp told me he had received an e-mail from Yale that morning. Professor B. Porten an Arameicus from Israel was in Yale. Dr. Worp asked him by e-mail whether it was possible for him to go to the Beinecke Library to take a look. He was so kind to do it. and provided us with a xerox of papyrus P.C.+YBR inv 19. On 15 June 1998 he wrote an e-mail to tell that he and Professor A. Crislip had made a xerox and posted it. _They couldn't find the word epiousi.. in the papyrus. They read the complete word elaiou (oil)_. When we received the xerox Dr. Worp told me that _the word in the papyrus was indeed elaiou_. He also said the papyrus was definitely from the first or second century CE and not from the fifth century CE. Sayce was indeed very inaccurate. I didn't find the correct meaning of the word epiousios, but within a month I found a papyrus that was reported missing for almost a century. I finished my studies and we wrote an article on the missing papyrus to be published in Novum Testamentum. In december 1998 I wrote a letter to Bruce M. Metzger at Princeton Theological Seminary, who had been searching for the papyrus for years. He was very surprised and answered at 17 december 1998 that he had taken the liberty to send a copy of the material we found on to his friend Frederick Danker who was up-dating the Bauer-Arndt-Gingrich-Danker Greek-English Lexicon! Now you know why Danker writes ''Origen is very likely correct in saying the word is coined by the evangelists and does not occur outside Christian literature.''
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