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book of Hebrews: better from Greek, or Aramaic?
Do you think Psalm 151A and 151B belong in the Bible? Versions of them are in both the LXX and the Dead Sea Scrolls.

Psalm 150-152 (Brenton Septuagint)
https://biblehub.com/sep/psalms/150.htm
1 Alleluia. Praise God in his holy places: praise him in the firmament of his power.
2 Praise him on account of his mighty acts: praise him according to his abundant greatness.
3 Praise him with the sound of a trumpet: praise him with psaltery and harp.
4 Praise him with timbrel and dance: praise him with stringed instruments and the organ.
5 Praise him with melodious cymbals: praise him with loud cymbals.
6 Let every thing that has breath praise the Lord.

[151:1] I was small among my brethren, and youngest in my father's house: I tended my father's sheep. [2] My hands formed a musical instrument, and my fingers tuned a psaltery. [3] And who shall tell my Lord? the Lord himself, he himself hears. [4] He sent forth his angel, and took me from my father's sheep, and he anointed me with the oil of his anointing. [5] My brothers were handsome and tall; but the Lord did not take pleasure in them. [6] I went forth to meet the Philistine; and he cursed me by his idols. [7] But I drew his own sword, and beheaded him, and removed reproach from the children of Israel.

[152:1] O Lord, Almighty God of our fathers, Abraham, Isaac, and Jacob, and of their righteous seed; [2] who hast made heaven and earth, with all the ornament thereof; [3] who hast bound the sea by the word of thy commandment; who hast shut up the deep, and sealed it by thy terrible and glorious name; [4] whom all men fear, and tremble before thy power; [5] for the majesty of thy glory cannot be borne, and thine angry threatening toward sinners is importable: [6] but thy merciful promise is unmeasurable and unsearchable; [7] for thou art the most high Lord, of great compassion, longsuffering, very merciful, and repentest of the evils of men. Thou, O Lord, according to thy great goodness hast promised repentance and forgiveness to them that have sinned against thee: and of thine infinite mercies hast appointed repentance unto sinners, that they may be saved. [8] Thou therefore, O Lord, that art the God of the just, hast not appointed repentance to the just, as to Abraham, and Isaac, and Jacob, which have not sinned against thee; but thou hast appointed repentance unto me that am a sinner:

[9] for I have sinned above the number of the sands of the sea. My transgressions, O Lord, are multiplied: my transgressions are multiplied, and I am not worthy to behold and see the height of heaven for the multitude of mine iniquities. [10] I am bowed down with many iron bands, that I cannot lift up mine head, neither have any release: for I have provoked thy wrath, and done evil before thee: I did not thy will, neither kept I thy commandments: I have set up abominations, and have multiplied offences. [11] Now therefore I bow the knee of mine heart, beseeching thee of grace. [12] I have sinned, O Lord, I have sinned, and I acknowledge mine iniquities: [13] wherefore, I humbly beseech thee, forgive me, O Lord, forgive me, and destroy me not with mine iniquities. Be not angry with me for ever, by reserving evil for me; neither condemn me to the lower parts of the earth. For thou art the God, even the God of them that repent; [14] and in me thou wilt shew all thy goodness: for thou wilt save me, that am unworthy, according to thy great mercy. [15] Therefore I will praise thee for ever all the days of my life: for all the powers of the heavens do praise thee, and thine is the glory for ever and ever. Amen.

_The 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., 586
In 11QPs^a the column containing Psalms 151A and 151B is followed by a blank column. The black leather clearly shows that the collection found in 11QPs^a actually ended with Psalm 151B, a version of which also ends the book of Psalms in the Septuagint.

Anything beyond Psalm 150:6 seems to not be in the Peshitta Tanakh Psalms.
http://cal.huc.edu/showtargum.php?bookna...tta=ON&Sam=
Reply
How should Mt 18:14 be rendered?

v. 2.5, Mt "18:14 Even so it is not the will of your Father who is in heaven
that one of these little ones should perish."

Joachim Jeremias, _New Testament Theology: The Proclamation of Jesus_ (1971), 330pp., 181
https://www.amazon.com/New-Testament-The...334016266/
On the translation of Matt. 18.14 (οὕτως οὐκ ἔστιν θέλημα ἔμπροσθεν τοῦ πατρός μου ὑμῶν τοῦ ἐν οὐρανοῖς ἵνα ἀπόληται ἓν τῶν μικρῶν τούτων): in a Semitic-type way of speaking, the negative is introduced into the first half of the sentence, whereas in fact it belongs to the second half. τούτων is a superfluous demonstrative (Semitism). Thus: 'It pleases God if even one of the least of all escapes destruction'. The content agrees with Luke 15.7a.

Matthew 18:14
https://biblehub.com/matthew/18-14.htm
(Berean Literal) Thus it is not _the_ will of your Father
who _is_ in _the_ heavens that one of these little ones should perish.
(YLT) so it is not will in presence of your Father who is in the heavens,
that one of these little ones may perish.

Matthew 18:14 (DLNT)
https://www.biblegateway.com/passage/?se...rsion=DLNT
So it is not _the_ will in-the-sight-of [a] your Father in _the_ heavens
that one _of_ these little _ones_ should be-lost.
a: Or, in the presence of. ....

Matthew 18:14 (interlinear)
https://biblehub.com/interlinear/matthew/18-14.htm
Thus not it is [the] will of the Patros/Πατρὸς/Father of you who [is] in [the] heavens
that should perish one of the little ones toutōn/τούτων/of-these

Matthew 18:14
http://dukhrana.com/peshitta/analyze_ver...ize=125%25
(Etheridge) So it is not good [Ad lit., "The will."] before your Father who is in heaven,
that one of these little ones should perish.
(Murdock) Just so, it is not the pleasure of your Father who is in heaven,
that one of these little ones should perish.
(Lamsa) Even so, your Father in heaven
does not want one of these little ones to be lost.
(KJV) Even so it is not the will of your Father which is in heaven,
that one of these little ones should perish.

Luke 15:7 (YLT)
https://biblehub.com/luke/15-7.htm
'I say to you, that
so joy shall be in the heaven over one sinner reforming,
rather than over ninety-nine righteous men,
who have no need of reformation.

======================================.
work up:
4314. pros
https://biblehub.com/greek/4314.htm
.... 1. of the goal or limit toward which a movement is directed: πρός τινα or τί, a. properly, after verbs of going, departing, running, coming, etc.: ἄγω, John 11:15; ἀναβαίνω, Mark 6:51; John 20:17; Acts 15:2; ἀνακάμπτω, Matthew 2:12; Acts 18:21; ἀνέρχομαι, Galatians 1:17 (L Tr marginal reading ἀπῆλθον); ἀπέρχομαι, Matthew 14:25 (Rec.); Mark 3:13, etc.; πρός ἑαυτόν, to his house, Luke 24:12 (T omits; L Tr brackets; WH reject the verse; Tr reads πρός αὐτοῦ; some connect the phrase with θαυμάζων (see 2 b. below)); John 20:10 (T Tr αὐτούς, WH αὑτούς (cf. under the word αὑτοῦ, at the end)); γίνεσθαι πρός τινα, to come to one, 1 Corinthians 2:3; 1 Corinthians 16:10; διαπεράω, Luke 16:26; ἐγγίζω, Mark 11:1; Luke 19:29; εἰσέρχομαι, Mark 6:25; Luke 1:28; Acts 10:3; (πρός τήν Λυδίαν, into the house of Lydia, Acts 16:40 (Rec. εἰς)); etc.; Revelation 3:20; εἰσπορεύομαι, Acts 28:30; ἐκπορεύομαι, Matthew 3:5; Mark 1:5; ἐξέρχομαι, John 18:29, 38; 2 Corinthians 8:17; Hebrews 13:13; ἐπιστρέφω, to turn (oneself), Acts 9:40; 2 Corinthians 3:16; 1 Thessalonians 1:9; ἐπισυνάγεσθαι, Mark 1:33; ἔρχομαι, Matthew 3:14; Matthew 7:15, and often; ἥκω, John 6:37; Acts 28:23 (Rec.); καταβαίνω, Acts 10:21; Acts 14:11; Revelation 12:12; μεταβαίνω, John 13:1; ὀρθρίζω, Luke 21:38; παραγίνομαι, Matthew 3:13; Luke 7:4, 20; Luke 8:19; Luke 11:6; ( Tdf.); πορεύομαι, Matthew 10:6; Luke 11:5; John 14:12, etc.; συνάγεσθαι, Matthew 13:2; Matthew 27:62; Mark 4:1; Mark 6:30; Mark 7:1; συντρέχειν, Acts 3:11; ὑπάγω, Matthew 26:18; Mark 5:19; John 7:33; John 13:3; John 16:5, 10, 16 (T Tr WH omit; L brackets the clause), ; κατευθύνειν τήν ὁδόν,1 Thessalonians 3:11; also after (kindred) nouns: εἴσοδος, 1 Thessalonians 1:9; 1 Thessalonians 2:1; προσαγωγή, Ephesians 2:18. after verbs of moving, leading, sending, drawing, bringing, directing: ἄγω, Mark 11:7 (R L); Luke 18:40; John 1:42 (43); (John 18:13 L T Tr WH); Acts 9:27, etc.; ἀπάγω, Matthew 26:57 (R. V. to the house of C. (cf. Acts 16:40 above)); Mark 14:53; John 18:13 (R G); Acts 23:17; 1 Corinthians 12:2; (ἐξάγω ἕως πρός (see ἕως, II. 2 c.), Luke 24:50 L text T Tr WH); κατασύρω, Luke 12:58; ἁρπάζω, Revelation 12:5; ἑλκύω, John 12:32; παραλαμβάνω, John 14:3; φέρω, Mark 1:32; Mark 9:17, 19, 20; (Mark 11:7 T Tr WH); πέμπω, Luke 7 : (not T WH),19; Acts 25:21 (L T Tr WH ἀναπέμψω), etc. (see πέμπω); ἀναπέμπω, Luke 23:7, 15; ἀποστέλλω, Matthew 23:34, etc. (see ἀποστέλλω, 1b. and d.); στρέφομαι, Luke 7:44; Luke 23:28. after verbs of falling: πίπτειν πρός τούς πόδας τίνος, Mark 5:22; Mark 7:25; (Acts 5:10 L T Tr WH); Revelation 1:17. after other verbs and substantives with which the idea of direction is connected: as ἐπιστολή πρός τινα, Acts 9:2; Acts 22:5; 2 Corinthians 3:1; ἐντολή, Acts 17:15; ἀνάδειξις, Luke 1:80; κάμπτω τά γόνατα, Ephesians 3:14; ἐκπετάννυμι τάς χεῖρας, Romans 10:21 (from Isaiah 65:2); πρόσωπον πρός πρόσωπον, face (turned) to face, i. e. in immediate presence, 1 Corinthians 13:12 (after the Hebrew, Genesis 32:30; Judges 6:22); στόμα πρός στόμα, mouth (turned) to mouth, i. e. in each other's presence, 2 John 1:12; 3 John 1:14 (see στόμα, 1); λαλεῖν πρός τό οὖς, the mouth being put to the ear, Luke 12:3. after verbs of adding, joining to: προστιθεναι τινα πρός τούς πατέρας, to lay one unto, i. e. bury him by the side of, his fathers, Acts 13:36 (after the Hebrew, 2 Kings 22:20; Judges 2:10); θάπτειν τινα πρός τινα, Acts 5:10. after verbs of saying (because speech is directed toward someone), invoking, swearing, testifying, making known: with an accusative of the person, ἀνοίγω τό στόμα, 2 Corinthians 6:11; Luke 1:13, and very often by Luke; John 4:48; John 7:3, etc.; Hebrews 1:13; λαλέω, Luke 1:19, 55; Luke 2:18, etc.; 1 Thessalonians 2:2; Hebrews 5:5; Hebrews 11:18; λέγω, Luke 5:36, etc.; John 2:3; John 4:15, etc.; Hebrews 7:21; φημί, Luke 22:70; Acts 2:38 (R G); , etc.; διαλέγομαι, Acts 24:12; ἀποκρίνομαι, Luke 4:4; Acts 3:12; δέομαι, Acts 8:24; βοάω, Luke 18:7 (R G L); αἴρειν φωνήν, Acts 4:24; εὔχομαι, 2 Corinthians 13:7; ὄμνυμι, Luke 1:73; μάρτυς εἰμί, Acts 13:31; Acts 22:15; δημηγορέω, Acts 12:21; κατηγορέω, to accuse to, bring, as it were, to the judge by accusation, John 5:45; ἐμφανίζω, Acts 23:22; γνωρίζεται, be made known unto, Philippians 4:6. also after (kindred) substantives (and phrases): ἀπολογία, addressed unto one, Acts 22:1; λόγος, 2 Corinthians 1:18; λόγος παρακλήσεως, Acts 13:15; ὁ λόγος γίνεται πρός τινα, John 10:35 (Genesis 15:1, 4; Jeremiah 1:2, 11; Jeremiah 13:8; Ezekiel 6:1; Hosea 1:1); γίνεται φωνή, Acts 7:31 Rec.; ; γίνεται ἐπαγγελία, Acts 13:32 and Rec. in (where L T Tr WH εἰς); προσευχή, Romans 15:30; δέησις, Romans 10:1; προσφέρειν δεήσεις, Hebrews 5:7. πρός ἀλλήλους after ἀντιβάλλειν λόγους, Luke 24:17; Luke 8taXaXe(p, Luke 6:11; διαλέγεσθαι, Mark 9:34; διαλογίζεσθαι, Mark 8:16; εἰπεῖν, Luke 2:15 ((L marginal reading T WH λαλεῖν)); ; John 16:17; John 19:24; λέγειν, Mark 4:41; Luke 8:25; John 4:33; Acts 28:4; ὁμιλεῖν, Luke 24:14; συλλαλεῖν, Luke 4:36. πρός ἑαυτούς equivalent to πρός ἀλλήλους: after συζητεῖν, Mark 1:27 (T WH text read simply αὐτούς (as subjunctive)); ; Luke 22:23; εἰπεῖν, Mark 12:7; John 12:19; λέγειν, Mark 16:3; ἀγανακτεῖν (R. V. had indignation among themselves. saying), Mark 14:4 T WH (cf. Tr); see 2 b. below.
Reply
Do you agree with Joachim Jeremias that a semitism appears in Mk 3:14?
If 'yes,' do you think that such a semitism also appears in:
1 Samuel 12:6?
Acts 2:36?
Hebrews 3:2?

Mark 3:14 (Douay-Rheims)
https://biblehub.com/mark/3-14.htm
And he made that twelve should be with him,
and that he might send them to preach.

Mark 3:14 (W&H, NA28 variants)
https://biblehub.com/texts/mark/3-14.htm
καὶ ἐποίησεν δώδεκα, οὓς καὶ ἀποστόλους ὠνόμασεν,
ἵνα ὦσιν μετ' αὐτοῦ καὶ ἵνα ἀποστέλλῃ αὐτοὺς κηρύσσειν

Mark 3:16 (W&H, NA28 variants)
https://biblehub.com/texts/mark/3-16.htm
καὶ ἐποίησεν τοὺς δώδεκα
καὶ ἐπέθηκεν ὄνομα τῷ Σίμωνι Πέτρον,

Joachim Jeremias, _New Testament Theology: The Proclamation of Jesus_ (1971), 330pp., 233
https://www.amazon.com/New-Testament-The...334016266/
....the phrase ποιεῖν (τοὺς) δώδεκα (Mark 3.14, 16) is also a Semitism.

Mark 3:14, Barnes' Notes on the Bible
https://biblehub.com/commentaries/mark/3-14.htm
He ordained twelve - The word rendered "ordained" here does not express our notion of ordination to the ministry. It means, literally, "he made" - that is, he "appointed" twelve to be with him.

Mark 3:14, Expositor's Greek Testament
https://biblehub.com/commentaries/mark/3-14.htm
καὶ ἐποίησε δώδεκα: and He made, constituted as a compact body, Twelve, by a second selection. For use of ποιεῖν in this sense vide [see/ consult] 1 Samuel 12:6, Acts 2:36, Hebrews 3:2. God “made” Jesus as Jesus “made” the Twelve. What the process of “making” in the case of the Twelve consisted in we do not know.

Acts 2:36 (Berean Literal)
https://biblehub.com/acts/2-36.htm
Therefore let all the house of Israel know assuredly that
God has made Him both Lord and Christ--
this Jesus whom you crucified."

Hebrews 3:2 (Douay-Rheims)
https://biblehub.com/hebrews/3-2.htm
Who is faithful to him that made him,
as was also Moses in all his house.

1 Samuel 12:6 (Young's Literal)
https://biblehub.com/1_samuel/12-6.htm
And Samuel saith unto the people,
'Jehovah -- He who made Moses and Aaron,
and who brought up your fathers out of the land of Egypt!
Reply
Do you think a native Greek speaker would write 'to Ephraim called a city'?

John 11:54, interlinear
https://biblehub.com/greek/3739.htm
who/which/that/this Therefore Jesus no longer publicly periepatei/περιεπάτει/walked among
the Jews but went away from there into the region near the wilderness
eis/εἰς/to
Ἐφραὶμ/Ephraim
legomenēn/λεγομένην/called
polin/πόλιν/a city
And there He stayed with the disciples

=======================================================.
Do you think a native Greek speaker would write:
'in Shushan the castle'?
'in the castle/fortress/citadel Shushan'?

Daniel 8:2 (JPS Tanakh 1917)
https://biblehub.com/daniel/8-2.htm
https://biblehub.com/interlinear/daniel/8-2.htm
And I saw in the vision; now it was so, that when I saw, I was in Shushan the castle, which is in the province of Elam; and I saw in the vision, and I was by the stream Ulai.
looking at interlinear, which gets read left to right:
that I [was] in Shushan the citadel

=======================================================.
Do you think a native Greek speaker would write:
'Bethlehem the village'?
'the village Bethlehem'?

John 7:42 (Berean Literal)
https://biblehub.com/john/7-42.htm
https://biblehub.com/interlinear/john/7-42.htm
Has not the Scripture said that
Christ comes out of the seed of David,
and from Bethlehem, the village where David was?"
Greek:
kai/καὶ/and
apo/ἀπὸ/from
Bēthleem/Βηθλεὲμ
tēs/τῆς/the
kōmēs/κώμης/village

=======================================================.
Do you think a native Greek speaker would write:
"of the Skull Place"?
"Place of the Skull"?

John 19:17 (HCSB)
https://biblehub.com/john/19-17.htm
https://biblehub.com/interlinear/john/19-17.htm
Carrying His own cross,
He went out to what is called Skull Place,
which in Hebrew is called Golgotha.
Greek:
eis/εἰς/to
ton/τὸν/the
legomenon/λεγόμενον/called
Kraniou/Κρανίου/of the Skull
topon/τόπον/Place

=======================================================.
Do you think a native Greek speaker would write:
"Sheshbazzar is his name"?
"named Sheshbazzar"?

Ezra 5:14 (YLT)
https://biblehub.com/ezra/5-14.htm
https://biblehub.com/interlinear/ezra/5-14.htm
....them hath Cyrus the king brought forth out of the temple of Babylon, and they have been given
to one, Sheshbazzar is his name, whom he made governor,
interlinear:
lə·šê·šə·baṣ·ṣar/לְשֵׁשְׁבַּצַּ֣ר/to one Sheshbazzar
šə·mêh/שְׁמֵ֔הּ/named
dî/דִּ֥י/whom
p̄e·ḥāh/פֶחָ֖ה/governor
śā·mêh/שָׂמֵֽהּ׃/he had made

Do you think a native Greek speaker would write:
"Nicodemus name to him"?
"named Nicodemus"?

John 3:1 (YLT)
https://biblehub.com/john/3-1.htm
https://biblehub.com/interlinear/john/3-1.htm
And there was a man of the Pharisees, Nicodemus his name, a ruler of the Jews,
Nikodēmos/Νικόδημος/Nicodemus
onoma/ὄνομα/name
autō/αὐτῷ/to him
archōn/ἄρχων/a ruler
tōn/τῶν/of the
Ioudaiōn/Ἰουδαίων/Jews

=======================================================.
version 2.5, Rev "7:17 for the Lamb who is in the midst of the throne shepherds them,
and leads them to springs of waters of life.
And God will wipe away every tear from their eyes."

Do you think a native Greek speaker would write:
"waters of life"?
'waters living'?
'living/fresh/not-stagnant water'?

Rev 7:17 (DLNT)
https://biblehub.com/revelation/7-17.htm
Because the Lamb at _the_ center _of_ the throne will shepherd them,
and guide them to springs _of the_ waters _of_ life.
And God will wipe-away every tear from their eyes”.
Reply
David Robert Palmer, translation from the Greek of John
https://www.academia.edu/29678318/The_Gospel_of_JOHN
I see three different meanings of the words "the Jews" in the gospel of John:
1. "The Jews" means "Judeans." ....
By Jesus' time, there were at least three "castes" of Israelites.
The "highest" or "purest" caste was comprised of the "Jews" of Jerusalem and Judea, who felt superior for another reason also: more of them maintained knowledge of the Hebrew language.
The second caste was the Israelites in the far north and northeast, called the Galileans. Fewer of these knew Hebrew, and knew rather their native tongue, Aramaic; and many also spoke Greek and some Latin, because of their geo-political situation.
The third and bottom caste was the "Samaritans" of Samaria. These literally were "untouchable," as in Diatessaron 6:7 and John 4:9. Even the second caste, Galileans, looked down on Samaritans. The town of Nazareth, where Jesus was from, was fairly close to Samaria. It was also said of Jesus that he was a Samaritan: "The Jews answered and said to him, 'Do we not rightly say that you are a Samaritan, and have a demon?'" (John 8:48) When a Galilean man, Nathaniel, was told to come meet Jesus of Nazareth, Nathaniel said, "Is it possible for anything good to be from Nazareth?" (Diatessaron 5:14; John 1:46) The disciples James and John were perfectly willing to call down fire from heaven and burn up Samaritans; see Diatessaron 18:2; Luke 9:54.
....
2. The leaders of Pharisaic or Rabbinical Judaism. ....
3. False Jews
Reply
Where Greek NT mss. have "Christos," the Aramaic has 'Meshikha.' Do you think "Christos" should be rendered:
'King'? 'the Annointed'? a mere transliteration?

The Least Translated Word
http://matthewbryan.net/mystery1.html
"Christ" (our treasured title for Jesus) is an untranslated word with serious implications. The Hebrew scriptures promised for centuries a King would come to Israel, bringing peace to all the world. In a few key passages, that King was called, "the Anointed." In Hebrew, the word for anointed is "meshiach" which many pronounce as messiah. By the time Jesus was born, the people of Israel spoke of their coming king by the title "Meshiach." Therefore literally, they were calling the coming King "the Anointed."

In Greek, the word for Anointed was Christos. Oddly enough, Christos is rarely ever translated into English as literally "Anointed" nor translated as it was meant: "King." Instead, most Bible translators choose to simply change the sound of the Greek word Christos into "Christ" as if it were the second name of Jesus. Christ is not His last name like Smith or Jones. Rather, Jesus has a job-title like plumber, florist, or "King." Every time our Bibles say "Christ" we lose the meaning of His job as King because we see "Christ" as if it were only His name.
Consider how much richer scripture sounds when Christos is translated. ....
Reply
For Mk 14:25, is the sense better rendered in English with:
"in the Kingdom of God"?
"when God will have set up his rule/reign/lordship/dominion"?

CVB Mk 14:25 Most certainly I tell you,
I will no more drink of the fruit of the vine,
until that day when I drink it anew in the Kingdom of God."

_The Eucharistic Words of Jesus_ by Joachim Jeremias (1966), 278pp., 184
https://www.amazon.com/Eucharistic-Words...334004144/
14.25, ἐν τῇ βασιλείᾳ τοῦ θεοῦ ('in the kingdom of God'). βασιλείᾳ does not signify in this phrase the kingdom as something spatial, to which it would approximate in the Greek understanding, but has rather-- as always _malkut_-- a dynamic significance. One should compare the chronological statement in Dan. 6.29: _bemalkut Doryawes_ 'under the reign (lordship, dominion) of Darius'. Correspondingly, 'in the kingdom of God' is not a local, but a temporal declaration: 'when God will have set up his rule'.
Reply
For Mk 14:24, is the sense better rendered in English with:
"for many"?
"for everybody"?

CVB Mk 14:24 He said to them,
“This is my blood of the covenant,
which is poured out for many.

_The Eucharistic Words of Jesus_ by Joachim Jeremias (1966), 278pp., 179-182
https://www.amazon.com/Eucharistic-Words...334004144/
14.24, πολλῶν ('many'). While 'many' in Greek (as in English) stands in opposition to 'all', and therefore has the exclusive sense ('_many, but not all_'), Hebrew _rabbim_ can have the inclusive sense ('_the whole, comprising many individuals_'). This inclusive use is connected with the fact that Hebrew and Aramaic possess no word for 'all'. ....

In the New Testament, Rom. 5.15 is the clearest example for this inclusive use of οἱ πολλοὶ.
'For if many (οἱ πολλοὶ) died through one man's trespass,
much more have the grace of God and the free gift in the grace
of that one man Jesus Christ abounded for many (εἰς τοὺς πολλοὺς).'
Here the meaning of οἱ πολλοὶ as 'all men' is secured not only by the double contrast with 'the one', but also by the meaning: 'the many died' must mean 'all men died' (οἱ πολλοὶ in 5.15a = πάντες ἄνθρωποί in 5.12 = πάντες in I Cor. 15.22). The same holds true for Rom. 5.19.... Further, cf. Mark 9.26... Rom. 12.5... I Cor. 10.17a... 1 Cor. 10.33... Heb. 12.15.... It is used adjectivally in Luke 7.47....

When IV Ezra 8.3 reads
_multi quidem creati sunt,
pauci autem salvabuntur_
('Many have been created,
but few shall be saved', RSV),
the first clause 'many have been created' obviously embraces _all_ men; similarly the anarthous πολλοὶ in the strictly analogously constructed sentence 'For many (πολλοὶ) are called, but few are chosen' (Matt. 22.14) is to be understood inclusively as 'all'. The first clause, πολλοὶ γάρ εἰσιν κλητοὶ 'for all are called (to the salvation meal)', does not speak therefore of God's selection by predestination, but of the boundlessness of his invitation. That may be the solution to this _crux interpretum_! ....
Rom 4.17-18.... Gen. 17.5.... II Cor. 1.11.... Mark 10.45.... Isa. 53.10-12.... I Tim. 2.6....
Just as Mark 10.45, so also our passage Mark 14.24 is to be interpreted _in the inclusive sense_.
πολλῶν is therefore a semitism.
Reply
When Mt 2:6 was originally written, do you think it read:
"kings... King"?
"leaders... [One] leading"?

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

Matthew 2:6 (Evangelische BijbelVertaling 2020), http://dukhrana.com
“Jij Bethlehem, (jij) (land) van Juda, bent geenszins de minste onder de koningen van Juda, want uit jou zal de Koning voortkomen die mijn volk Israël weiden zal.”
koningen ... Koning - dit is de lezing van de Aramese Peshitta. In de Griekse NA28, MHT en TR lezen wij ‘leiders ... Leider’. In Mi. 5:1 is sprake van een Heerser.
Google translate:
"You Bethlehem, (you) (land) of Judah,
are by no means the least among the kings of Judah,
for from you will come the King
who will feed my people Israel."
        kings ... King - this is the reading of the Aramean Peshitta. In the Greek NA28, MHT and TR we read "leaders ... Leader". In Mi. 5:1 there is talk of a Ruler.

Matthew 2:6 (YLT)
https://biblehub.com/matthew/2-6.htm
https://biblehub.com/interlinear/matthew/2-6.htm
And thou, Beth-Lehem, the land of Judah,
thou art by no means the least among the leaders [Greek: hēgemosin/ἡγεμόσιν] of Judah,
for out of thee shall come one leading [Greek: hēgoumenos/ἡγούμενος/[One] leading],
who shall feed My people Israel.'

by A.D. 175 Diatessaron, Section III
http://www.earlychristianwritings.com/te...saron.html
6 Thou also, Bethlehem of Judah,
Art not contemptible among the kings of Judah:
From thee shall go forth a king,
And he shall be a shepherd to my people Israel.

Matthew 2:6 (based on Younan)
'And you Beth-Lekhem of Yehuda,
you will not be the least among the malka [kings] of Yehuda.
From you therefore will go out a Malka [King],
who will shepherd my people, Israel.'"

=============================================================.
Where did Mt 2:6 get its quotation of Micah 5:1(2)? (from "an oral Aramaic version"?)
Do you think "The original Matthew text may have given this in Aramaic, and the present text has then been simply translated from Aramaic into Greek"?

_Quotations in the New Testament_ by Crawford Howell Toy (1884), 321 pp., 4-6
https://archive.org/details/quotationsin...8/mode/2up
https://books.google.com/books?id=ui0aGQcbNW4C
Matt. ii. 6: Mic. v. 1 (2).
_Heb_. “And thou, Bethlehem of Ephrata, art too small to be reckoned among the thousands of Judah, out of thee shall one come forth to me to be ruler of Israel.”
_Sept_. “And thou, Bethlehem, house of Ephrata, art very small to be reckoned among the thousands of Judah, out of thee shall one [_Alex_., a leader] come forth to me to be ruler of Israel.”
_Matt_. “And thou, Bethlehem, land of Judah, art by no means least among the leaders of Judah, for out of thee shall come forth a leader who shall be shepherd of my people Israel."

.... The evangelist follows neither the Hebrew nor the Septuagint. ....
“Leaders,” instead of “thousands,” represents a different vowel-pointing of the Hebrew text from ours (see notes on _text_ below), but gives an inappropriate sense. Bethlehem might furnish a leader, but would not itself be naturally called a leader of Judah. The following “leader” is merely explanatory: herein possibly the evangelist follows the Alexandrian Septuagint, though more probably the converse is the case. ....

These departures from the Hebrew text suggest that it is an oral Aramaic version that the Gospel text here follows. Such a version would naturally, for the synagogue reading, explain the obscure Hebrew “Ephrata,” or Septuagint “house of Ephrata,” by “land of Judah,” insert “leader” for clearness, and substitute the theocratic expression “feed my people” for “be ruler; ” and it might easily adopt the emphatic wording, “art by no means least,” etc., and point the Hebrew so as to read “leaders” instead of “thousands.” The original Matthew text may have given this in Aramaic, and the present text has then been simply translated from Aramaic into Greek.
Reply
When it was originally written, did Mt 2:14 have "fled," in "fled to Egypt"? or something else?

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

I searched https://biblehub.com/matthew/2-14.htm and https://www.biblegateway.com/verse/en/Matthew%202:14 for translations from Greek into English having "fled," but didn't find any.

http://dukhrana.com
Matthew 2:14 - Jozef stond op, nam de Jongen en zijn moeder in de nacht met zich mee en vluchtte naar Egypte.
vluchtte - dit is de lezing van de Aramese Peshitta. De lezing van de Griekse NA28, MHT en TR luidt: ‘vertrok’.
Google translate:
Matthew 2:14 - Joseph got up, took the Boy and his mother with him in the night and fled to Egypt.
        fled - this is the reading of the Aramean Peshitta. The reading of the Greek NA28, MHT and TR reads: "left".

Diatessaron, Section III
http://www.earlychristianwritings.com/te...saron.html
And Joseph arose and took the child and his mother in the night, and fled into Egypt, and remained in it until the time of the death of Herod: that that might be fulfilled which was said by the Lord in the prophet, which said, From Egypt did I call my son.

Mt 2:14 (Aramaic Bible in Plain English)
https://biblehub.com/matthew/2-14.htm
So Yoseph arose, took The Boy and his mother in the night, and fled to Egypt.
Reply
When it was originally written, did Mt 3:7 have:
"to be baptized"?
"his baptism"?

Both the Peshitta and the by-A.D. 175 Diatessaron have "to be baptized."

Matthew 3:7
http://dukhrana.com/peshitta/analyze_ver...ize=125%25
(Etheridge) But when he saw many of the Pharishee and Zodukoyee coming to be baptized, he said to them, Generation of vipers, who hath showed you to escape from the wrath that cometh?
(Murdock) But when he saw many of the Pharisees and of the Sadducees, who came to be baptized, he said to them: Generation of vipers, who hath taught you to flee from the wrath that cometh ?
(KJV) But when he saw many of the Pharisees and Sadducees come to his baptism, he said unto them, O generation of vipers, who hath warned you to flee from the wrath to come?
(Evangelische BijbelVertaling 2020) Toen hij velen van de Farizeeën en Sadduceeën zag komen om gedoopt te worden, zei hij tegen hen: “Adderengebroed, wie heeft jullie gezegd om de komende toorn te ontvluchten?
om gedoopt te worden - dit is de lezing van de Aramese Peshitta. De lezing van de Griekse NA28, MHT en TR luidt: ‘naar zijn doop’.
Google translate:
(Evangelical Bible Translation 2020) When he saw many of the Pharisees and Sadducees coming to be baptized, he said to them, “Brood of vipers, who told you to flee from the wrath to come?
        to be baptized - this is the reading of the Aramean Peshitta. The reading of the Greek NA28, MHT and TR reads "after his baptism".

Diatessaron, Section IV
http://www.earlychristianwritings.com/te...saron.html
[15] But when he saw many of the Pharisees and Sadducees coming to be baptized, he said unto them, Ye children of vipers, who hath led you to flee from the wrath to come?

W&H NA28 has "{αὐτοῦ}"/ 'of him' in brackets.
https://biblehub.com/texts/matthew/3-7.htm
https://biblehub.com/interlinear/matthew/3-7.htm
Reply
When it was originally written, did Mt 5:7 say:
"on them shall be mercy"?
"they shall obtain mercy"?

Both the Peshitta and the by-A.D. 175 Diatessaron have "on them shall be mercy."

Diatessaron, Section VIII
http://www.earlychristianwritings.com/te...saron.html
31 Blessed are the merciful: for on them shall be mercy.

Matthew 5:7
http://dukhrana.com/peshitta/analyze_ver...ize=125%25
(Etheridge) Blessed the merciful, for upon them shall be mercy.
(Murdock) Blessed are the merciful: for on them shall be mercies!
(KJV) Blessed are the merciful: for they shall obtain mercy.

Matthew 5:7 - [(Gezegend)] zijn de barmhartigen, want hen zal barmhartigheid bewezen worden.
want hun zal ... worden - dit is de lezing van de Griekse NA28, MHT en TR. De lezing van de Aramese Peshitta luidt: ‘want op hen zullen barmhartigheden zijn’.
Google translate:
Matthew 5: 7 - [(Blessed)] are the merciful, for they shall be shown mercy.
        for their will be ... - this is the reading of the Greek NA28, MHT and TR. The reading of the Aramean Peshitta reads: "for there will be mercies on them."

============================================================================.
When it was originally written, did Mt 6:24 have:
"honour"?
"hold to/ be devoted to/ be committed to"?

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

Diatessaron, Section X
http://www.earlychristianwritings.com/te...saron.html
1 NO man can serve two masters;
and that because it is necessary that
he hate one of them and love the other,
and honour one of them and despise the other.
Ye cannot serve God and possessions.

Matthew 6:24
http://dukhrana.com/peshitta/analyze_ver...ize=125%25
(Etheridge) No man can serve two lords; for the one he will hate, and the other he will love, or the one he will honour, and the other he will neglect: you cannot serve Aloha and riches.
(Murdock) No man can serve two masters: for either he will hate the one and love the other, or he will honor the one and neglect the other. Ye cannot serve God and mammon.
(KJV) No man can serve two masters: for either he will hate the one, and love the other; or else he will hold to the one, and despise the other. Ye cannot serve God and mammon.

Matthew 6:24 - Niemand kan twee heren dienen, want of hij zal de ene haten en de andere liefhebben, of hij zal de ene eer bewijzen en de andere verachten. Je kunt niet GOD dienen en het geld.”
geld - dit is de lezing van de Aramese Peshitta. In het Aramees lijkt dit woord qua spelling heel erg op de naam ‘Mammon’. Men meent daarom wel dat het woord ‘Mammon’ in de Griekse bronnen (‹NA28, MHT en TR›) ontstaan is door een fout bij het vertalen uit het Aramees. Diverse commentatoren schrijven aan het woord ‘Mammon’ in de Griekse bronteksten een Aramese oorsprong toe (‹Barnes, Elicott, Meyer e.a.›). Een andere uitleg is er eigenlijk niet.
eer bewijzen - dit is de lezing van de Aramese Peshitta. De lezing van de Griekse NA28, MHT en TR luidt: ‘toegewijd zijn’.

Google translate:
Matthew 6:24 - No one can serve two masters, for either he will hate one and love the other, or he will honor one and despise the other. You cannot serve GOD and the money. ”
       money - this is the reading of the Aramean Peshitta. In Aramaic, this word is very similar in spelling to the name "Mammon". It is therefore believed that the word "Mammon" in the Greek sources (‹NA28, MHT and TR›) originated from an error in translation from Aramaic. Several commentators attribute the word "Mammon" in the Greek source texts to Aramaic origin (‹Barnes, Elicott, Meyer et al.›). There is actually no other explanation.
       honor - this is the reading of the Aramean Peshitta. The reading of the Greek NA28, MHT and TR reads: "to be committed".

=================================================================.
When Jesus spoke what became Mt 6:32, did he mention "of the world"?
Did Jesus literally say:
"Father in heaven"?
"heavenly Father"?

Both the Peshitta and the by-A.D. 175 Diatessaron have "Father in heaven," and "of the world."

Diatessaron, Section X
http://www.earlychristianwritings.com/te...saron.html
[~10] Neither let your minds be perplexed in this: all these things the nations of the world seek; and your Father which is in heaven knoweth your need of all these things.

Matthew 6:32
http://dukhrana.com/peshitta/analyze_ver...ize=125%25
(Etheridge) For after all these things do the people of the world inquire: but your Father who is in heaven knoweth that also by you are required these all.
(Murdock) For, all these things the people of the world seek after. And your Father, who is in heaven, knoweth that all these things are needful to you.
(KJV) (For after all these things do the Gentiles seek: ) for your heavenly Father knoweth that ye have need of all these things.

Matthew 6:32 - Want naar al deze dingen zoeken de volken, (maar) jullie Vader in de hemel weet dat jullie al deze dingen nodig hebben.
volken - de lezing van de Oosterse Aramese Peshitta luidt: ‘de volken van de wereld’.
jullie Vader in de hemel - dit is de lezing van de Aramese Peshitta. De lezing van de Griekse NA28, MHT en TR luidt: ‘jullie hemelse Vader’.

Google translate:
Matthew 6:32 - For all these things the nations seek, (but) your Father in heaven knows that you need all these things.
        peoples - the reading of the Eastern Aramean Peshitta reads: "the peoples of the world".
        your Father in heaven - this is the reading of the Aramean Peshitta. The reading of the Greek NA28, MHT and TR reads: "your Heavenly Father".
Reply
Did Mt 7:29 originally have:
"their scribes"?
"and the Pharisees"?

Both the Peshitta and the by-A.D. 175 Diatessaron have "their scribes and the Pharisees."

Diatessaron, Section XI
http://www.earlychristianwritings.com/te...saron.html
1 And when Jesus finished these sayings, the multitudes were astonished at his teaching; and that because he was teaching them as one having authority, not as their scribes and the Pharisees.

Matthew 7:29
http://dukhrana.com/peshitta/analyze_ver...ize=125%25
(Etheridge) For he taught them as one having power, and not as their scribes and the Pharishee.
(Murdock) for he taught them as one having authority; and not as their Scribes and Pharisees.
(KJV) For he taught them as one having authority, and not as the scribes.

Matthew 7:29 - want Hij onderwees hen met gezag, niet zoals hun schriftgeleerden en de Farizeeën.
hun schriftgeleerden - dit is de lezing van de Aramese Peshitta en van de Griekse NA28.
De lezing van de Griekse MHT en TR luidt: ‘de schriftgeleerden’.
de Farizeeën - deze lezing vinden we alleen in de Aramese Peshitta. In de Griekse NA28, MHT en TR ontbreken deze woorden.

Google translate:
Matthew 7:29 - for He taught them with authority, not like their scribes and the Pharisees.
        their scribes - this is the reading of the Aramean Peshitta and the Greek NA28.
The reading of the Greek MHT and TR reads: "the scribes."
        the Pharisees - this reading is found only in the Aramean Peshitta. These words are missing in the Greek NA28, MHT and TR.

=============================================================.
Did Mt 7:21 originally have:
"my Lord"?
or merely "Lord"?

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

Diatessaron, Section X
http://www.earlychristianwritings.com/te...saron.html
[~41] Not all that say unto me, My Lord, my Lord, shall enter the kingdom of the heavens; but he that doeth the will of my Father which is in heaven.

Matthew 7:21
http://dukhrana.com/peshitta/analyze_ver...ize=125%25
(Etheridge) Not every one that saith to me, My Lord, my Lord, entereth into the kingdom of heaven; but he who doeth the will of my Father who is in heaven.
(Murdock) Not whoever may say to me, My Lord, my Lord, will enter into the kingdom of heaven: but he that doeth the will of my Father who is in heaven.
(KJV) Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven.

Matthew 7:21 - “Niet iedereen die tegen Mij zegt: ‘Mijn Heer, mijn Heer!’, zal het Koninkrijk van de hemelen binnengaan, maar (alleen) wie de wil doet van mijn Vader die in de hemelen is.
mijn Heer, mijn Heer! - dit is de lezing van de Aramese Peshitta. De lezing van de Griekse NA28, MHT en TR luidt: ‘Heer, Heer!’. Zie ook op andere plaatsen.

using Google translate:
Matthew 7:21 - "Not everyone who says to Me, 'My Lord, my Lord!', will enter the Kingdom of heaven, but (only) who will do the will of my Father who is in heaven.
        my lord, my lord! - this is the reading of the Aramean Peshitta. The reading of the Greek NA28, MHT and TR reads: "Lord, Lord!". See also in other places.
Reply
There is a difference between the following:
mra = Lord/sir
m-r-n = our Lord
m-r-i = my Lord
mrkun = your Lord
mrihun = their lords
MrYa = Master YHWH
kurios = lord/sir, or Lord. Sometimes, 'kurios' is used to render the Aramaic MrYa.

Information was many times lost in the translation from Aramaic to Greek, when m-r-n = our Lord and m-r-i = my Lord (and MrYa = Master YHWH) became rendered in Greek as simply 'kurios'/Lord. E.g., doing a search in the APNT
https://aramaicdb.lightofword.org/en-us/...ord-search
for 'our lord' yields 308 results. On the 1st 2 pages of results, none of the instances of 'our Lord' in Aramaic got rendered in Greek as 'our Lord.'

Did Mt 8:25 originally have:
"our Lord"?
or merely "Lord"?

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

Diatessaron, Section XI
http://www.earlychristianwritings.com/te...saron.html
[~34] But Jesus was sleeping on a cushion in the stern of the ship; and his disciples came and awoke him, and said unto him, Our Lord, save us; lo, we perish.

Matthew 8:25
http://dukhrana.com/peshitta/analyze_ver...ize=125%25
(Etheridge) And the disciples approached him, that they might awake him, saying to him, Our Lord, deliver us, we are perishing !
(Murdock) and his disciples came to awake him, and said to him: Our Lord, deliver us; we are perishing!
(KJV) And his disciples came to him, and awoke him, saying, Lord, save us: we perish.

Matthew 8:25 - Zijn discipelen kwamen bij Hem, en maakten Hem wakker, en zeiden: “Onze Heer, red ons, wij vergaan!”
Onze Heer - dit is de lezing van de Aramese Peshitta. De lezing van de Griekse NA28, MHT en TR luidt: ‘Heer’.

Google translate:
Matthew 8:25 - His disciples came to Him and woke Him, saying, "Our Lord, save us, we perish!"
        Our Lord - this is the reading of the Aramean Peshitta. The reading of the Greek NA28, MHT and TR reads: "Lord".
Reply
How should Mt 10:41 be rendered?

http://dukhrana.com
http://dukhrana.com/peshitta/analyze_ver...ize=125%25
Matthew 10:41 - Wie een profeet ontvangt in de naam van een profeet, zal loon (uit de hand) van de Profeet ontvangen, en wie een rechtvaardige ontvangt in de Naam van de Rechtvaardige, zal loon (uit de hand) van de Rechtvaardige ontvangen.
toelichting - dit is de lezing van de Aramese Peshitta, die op het oog verschilt van de lezing van de Griekse NA28, MHT en TR. Niet dat de Peshitta per definitie als lezing heeft ‘de Profeet’ en ‘de Rechtvaardige’, maar het is een keuze die vrij staat aan de vertaler, want in het Aramees bepaalt met name het zinsverband of er sprake is van het bepaald dan wel van het onbepaald lidwoord. Als wij kiezen voor het bepaald lidwoord, dan hebben wij hier te maken met twee heel duidelijke heenwijzingen naar Jezus Christus (‹Hd. 3:14, 22›), terwijl wij in de Griekse NA28, MHT en TR ‘een profeet’ en ‘een rechtvaardige’ als lezing aantreffen. Wij merken op dat er ook in Mt. 13:17 en Mt. 23:29 een verband wordt gelegd tussen ‘profeten’ en ‘rechtvaardigen’.

using Google translate:
Matthew 10:41 - Whoever receives a prophet in the name of a prophet will receive wages (from the hand) of the Prophet, and whoever receives a righteous one in the Name of the Righteous One will receive wages (from the hand) of the Righteous One receive.
explanation - this is the reading of the Aramean Peshitta, which differs from the reading of the Greek NA28, MHT and TR. Not that the Peshitta by definition has as a reading 'the Prophet' and 'the Righteous', but it is a choice that is free to the translator, because in Aramaic the sentence determines in particular whether or not there is a specific the indefinite article. If we choose the definite article, then we are dealing here with two very clear references to Jesus Christ (‹Acts 3:14, 22›), while in the Greek NA28, MHT and TR we are 'a prophet' and ' to find a righteous' as a lecture. We note that Mt. 13:17 and Mt. 23:29 a link is being made between "prophets" and "justifying."
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