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book of Hebrews: better from Greek, or Aramaic?
Do you think Matthew 12:18 as originally written spoke of someone "chosen"?

Neither the Peshitta nor the by-A.D. 175 Diatessaron mention "chosen."

Matthew 12:18 (Aramaic to Dutch to English)
"Behold my Servant whom I rejoice,
my Beloved, in whom I rejoice.
I will put my Spirit on Him,
and He will declare judgment to the nations.
of whom I rejoice - literally, "whom I rejoice". This is the reading of the Aramean Peshitta. The reading of the Greek NA28, MHT and TR reads: 'which I have chosen'.

Diatessaron 8:5 (Aramaic to Arabic to English)
http://www.earlychristianwritings.com/te...saron.html
Behold, my servant with whom I am pleased;
My beloved in whom my soul hath delighted:
My spirit have I put upon him,
And he shall proclaim to the nations judgement.

Do you think "to them" belongs in Mt 13:29?

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

Matthew 13:29 (Aramaic to Dutch to English)
But he said to them, 'No, because with the gathering of the weeds you could also pull out the wheat.
against them - this is the reading of the Aramean Peshitta. These words are missing in the Greek NA28, MHT and TR.

Diatessaron 17:6 (Aramaic to Arabic to English)
http://www.earlychristianwritings.com/te...saron.html
He said unto them, Perhaps, when ye separate the tares, ye would root up with them wheat also.

Matthew 13:29 (YLT)
https://biblehub.com/matthew/13-29.htm
'And he said, No, lest -- gathering up the darnel -- ye root up with it the wheat,

Do you think Mt 14:25 originally spoke of: water? the sea?

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

Matthew 14:25 (Aramaic to Dutch to English)
But during the fourth night watch, Jesus came to them walking over the water.
on water - this is the reading of the Aramean Peshitta, which is consistently given in vs. 26, 28 and 29, while in Greek sources the reading is not regular. The reading of the Greek NA28, MHT and TR in this verse is: 'over the sea', but in vs. 28 they all suddenly read 'about the waters'.

Diatessaron 19:1 (Aramaic to Arabic to English)
http://www.earlychristianwritings.com/te...saron.html
And in the fourth watch of the night Jesus came unto them, walking upon the water, after they had rowed with difficulty about twenty-five or thirty furlongs.

Do you think Mt 15:3 originally had: "Jesus"? "he"?

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

Matthew 15:3 (Aramaic to Dutch to English)
Jesus answered and said to them, "Why are you breaking the commandment of GOD for your traditions?
Jesus - this is the reading of the Aramean Peshitta, but the reading of the Greek NA28, MHT and TR reads: 'He'.

Diatessaron 20:22 (Aramaic to Arabic to English)
http://www.earlychristianwritings.com/te...saron.html
Jesus answered and said unto them, Why do ye also overstep the command of God by reason of your ordinance?

Do you think Mt 15:13 originally had "to them"?

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

Matthew 15:13 (Aramaic to Dutch to English)
But He answered and said to them, "Every plant that my Father who is in heaven has not planted will be cut off.
against them - this is the reading of the Aramean Peshitta. These words are missing in the Greek NA28, MHT and TR.

Diatessaron 20:36 (Aramaic to Arabic to English)
http://www.earlychristianwritings.com/te...saron.html
He answered and said unto them, Every plant which my Father which is in heaven planted not shall be uprooted.
Reply
Do you think Mt 15:15 originally had: "Simon"? the "my" part of 'my Lord'?

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

Matthew 15:15 (Aramaic to Dutch to English)
Simeon Kifa answered and said to Him, "My Lord, explain this parable to us."
Simeon Kifa - the name is so in full in the Aramaic Peshitta (<ie 'Simeon Kefa'>), but in the Greek NA28, MHT and TR we read simply: 'Kifa', that is 'Rock'.
My Lord - we find these words in the Aramaic Peshitta, but not in the Greek NA28, MHT and TR.

Diatessaron 20:38 (Aramaic to Arabic to English)
http://www.earlychristianwritings.com/te...saron.html
And when Jesus entered the house from the multitude, Simon Cephas asked him, and said unto him, My Lord, explain to us that parable.

Do you think Mt 17:25 originally had: "Kifa"? or merely "he"?

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

Matthew 17:25 (Aramaic to Dutch to English)
He said, "Yes!" When Kifa came home, Jesus was ahead of him and said, "What do you think, Simeon! From whom do the kings of the earth levy taxes and capital money, of their sons or of strangers?"
Kifa] - this is the reading of the Aramean Peshitta (<'Kefa'>). The Greek NA28, MHT and TR read: 'he'.

Diatessaron 25:5 (Aramaic to Arabic to English)
http://www.earlychristianwritings.com/te...saron.html
He said unto them, Yea. And when Cephas entered the house, Jesus anticipated him, and said unto him, What thinkest thou, Simon? the kings of the earth, from whom do they receive custom and tribute? from their sons, or from strangers?
Reply
When Mt 18:17 was originally written, did it read:
"as a publican and as an unbeliever"?
"as an unbeliever and as a publican"?

Both the Peshitta and the by-A.D. 175 Diatessaron have "as a publican and as an unbeliever."

Matthew 18:17 (Aramaic to Dutch to English)
If he doesn't listen to them either, tell the church, and if he doesn't listen to the church either, then let him be to you as a tax collector and as an unbeliever.
as a publican and as an unbeliever - this is the reading of the Aramean Peshitta. The reading of the Greek NA28, MHT and TR reads the other way around 'as an unbeliever and as a publican'. The publican is someone who levies a toll, i.e. someone who levies tax. The words appear 30 times the other way around when we compare between Aramaic and Greek of the NT. See the note to 1 Cor. 8:8.

Diatessaron 27:18 (Aramaic to Arabic to English)
http://www.earlychristianwritings.com/te...saron.html
And if he listen not to these also, tell the congregation; and if he listen not even to the congregation, let him be unto thee as a publican and a Gentile.

1Corinthians 8:8 - Maar voedsel brengt ons niet bij GOD, want als wij eten, worden wij niet meer, en als wij niet eten, worden wij niet minder.
want als wij eten ... niet minder - dit is de lezing van de Aramese Peshitta. De lezing van de Griekse NA28, MHT en TR luidt: ‘eten wij niet, wij zijn er niet minder om, eten wij wel, wij worden er niet meer om’. De volgorde is dus net andersom, zoals dat geregeld voorkomt als wij vergelijken tussen de tekst van de Aramese Peshitta, met een schrift dat van rechts naar links loopt, en de Griekse bronnen waarvan de tekst van links naar rechts loopt. Dit verschijnsel doet vermoeden dat er een overschrijfproces tussen beide heeft plaats gevonden, waarbij men geregeld even het zicht op de schrijfrichting uit het oog verloor.

Google translate:
1Corinthians 8:8 - But food does not bring us to GOD, for if we eat we will become no more, and if we do not eat we will not decrease.
because if we eat ... no less - this is the reading of the Aramean Peshitta. The reading of the Greek NA28, MHT and TR reads: "we do not eat, we are not less about it, we do eat, we are no longer around it". So the order is the other way around, as it often happens when we compare the text of the Aramaic Peshitta, with a script that runs from right to left, and the Greek sources, whose text runs from left to right. This phenomenon suggests that an overwriting process has taken place between the two, in which the view of the writing direction was regularly lost sight of.

When Mt 21:1 was originally written, did it read:
"his disciples"
merely "disciples"?

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

Matthew 21:1 (Aramaic to Dutch to English)
When they approached Jerusalem and came to Beth-fage, which was by the side of the Mount of Olives, Jesus sent out two of his disciples, and said to them:
his disciples - this is the reading of the Aramean Peshitta. The reading of the Greek NA28, MHT and TR reads: 'disciples'.

Diatessaron 39:20 (Aramaic to Arabic to English)
http://www.earlychristianwritings.com/te...saron.html
And when Jesus said that, he went out leisurely to go to Jerusalem, And when he arrived at Bethphage and at Bethany, beside the mount which is called the mount of Olives, Jesus sent two of his disciples, and he said unto them,

When Mt 21:7 was originally written, did it:
say "Jesus"? or merely "him"?
have Jesus getting on 1 animal, a colt? or getting "on them"?

Both the Peshitta and the by-A.D. 175 Diatessaron have Jesus getting on 1 animal, a colt, and mention "Jesus."

Matthew 21:7 (Aramaic to Dutch to English)
And they brought the donkey and the colt and put their clothes on the colt and put Jesus there.
their clothes - we can assume it was the garments that were worn over the ordinary clothes. We could also say 'their cloaks'.
on the donkey foal - this is the reading of the Aramean Peshitta, which is consistent with what we can conclude from related scriptures, but in the Greek NA28, MHT and TR we find the reading: 'on them', which is actually unlikely, because Jesus sat down on the animal where no one had ever ridden before (<see note at Mt 21: 2>).
Jesus - only in the Aramaic Peshitta do we find the full name, while in the Greek NA28, MHT and TR we read 'Him'.

Diatessaron 39:29 (Aramaic to Arabic to English)
http://www.earlychristianwritings.com/te...saron.html
And they brought the ass and the colt, and they placed on the colt their garments; and Jesus mounted it.
Reply
When Mt 21:14 was originally written, did it read:
"they brought"?
"there came"?

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

Matthew 21:14 (Aramaic to Dutch to English)
They brought the blind and paralyzed to Him in the Temple and He healed them.
They brought ... - this is the reading of the Aramean Peshitta. The reading of the Greek NA28, MHT and TR reads: 'There came ...'.

Diatessaron 40:1 (Aramaic to Arabic to English)
http://www.earlychristianwritings.com/te...saron.html
And when Jesus entered the temple, they brought unto him blind and lame: and he healed them.

When Mt 21:30 was originally written, did it have "to him"?

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

Matthew 21:30 (Aramaic to Dutch to English)
He came to the other person and said the same to him.
He replied saying, "I am going, my lord!", (But) he was not going!
the other - only the Greek TR reads: 'the second'.
against him - this text is found only in the Aramaic Peshitta, but not in the Greek NA28, MHT and TR.

Diatessaron 33:37 (Aramaic to Arabic to English)
http://www.earlychristianwritings.com/te...saron.html
And he went to the other, and said unto him likewise.
And he answered and said, Yea, my lord: and went not.

When Mt 21:33 was originally written, did it have a tower built "in it"?

Both the Peshitta and the by-A.D. 175 Diatessaron have a tower built "in it."

Matthew 21:33 (Aramaic to Dutch to English)
"Listen to another parable. There was someone who owned a house and planted a vineyard. He put a fence around it, dug out a press box, built a tower in it, rented (the vineyard) to the farm workers and traveled abroad.
homeowner - literally: 'lord of the house' or: 'master of the house'.
built a tower in it - this is the reading of the Aramean Peshitta. In the reading of the Greek NA28, MHT and TR the text is missing: 'in it'.

Diatessaron 33:40 (Aramaic to Arabic to English)
http://www.earlychristianwritings.com/te...saron.html
Hear another parable: A man was a householder, and planted a vineyard, and surrounded it with a hedge, and digged in it a winepress, and built in it a tower,

When Mt 22:4 was originally written, did it have:
"my fattened cattle"?
"the fattened cattle"?

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

Matthew 22:4 (Aramaic to Dutch to English)
Again he sent out other servants and said, "Tell the invitees, Behold, my meal is ready, my oxen and my cattle for fattening are slaughtered, all is ready, come to the wedding!" "
is ready - this is the reading of the Aramean Peshitta and of the Greek MHT and TR. The reading of the Greek NA28 reads: 'I have ... made ready'.
oxen - the Greek word (<G5022>) is only found in the NT in Heb. 9:13 and Heb. 10: 4.
my fattening cattle - only in the reading of the Aramean Peshitta do we find it. v "my". The reading of the Greek NA28, MHT and TR reads: 'the cattle for fattening'.

Diatessaron 30:16 (Aramaic to Arabic to English)
http://www.earlychristianwritings.com/te...saron.html
And the king sent also other servants, and said, Say to those that were invited, that my feast is ready, and my oxen and my fatlings are slain, and everything is ready: come to the feast.
Reply
When Mt 22:12 was originally written, did it have:
"my friend"? or merely "friend"?

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

Matthew 22:12 (Aramaic to Dutch to English)
He said to him, "My comrade, how did you get in here when you're not wearing a wedding garment?" And he was speechless.
My friend - see the note at Mt. 11:16. It occupies. v 'mine' is only in the Aramaic Peshitta, not in the Greek NA28, MHT and TR.

Diatessaron 30:28 (Aramaic to Arabic to English)
http://www.earlychristianwritings.com/te...saron.html
and he said unto him, My friend, how didst thou come in here not having on festive garments? And he was silent.

Matthew 11:16 - “Waarmee zal Ik deze generatie vergelijken? Het zijn net kinderen die op de markt zitten en hun kameraadjes toeroepen,
hun kameraden - dit is de lezing van de Aramese Peshitta en van de Griekse TR, maar de lezing van de Griekse NA28 en MHT luidt: ‘anderen’. Zie ook de noot bij Mt. 20:13, 22:12, 26:50. Het woord heeft de lading van ‘kameraad’ of: ‘vriend’, maar met een minder persoonlijke strekking. Heel anders is ‘philoi’ in Jh. 15:14, waar het wel om echte vriendschap gaat.

Google translate:
Matthew 11:16 - “To what will I compare this generation? They're just kids in the market shouting at their comrades,
        their comrades - this is the reading of the Aramean Peshitta and the Greek TR, but the reading of the Greek NA28 and MHT reads "others". See also the note at Mt. 20:13, 22:12, 26:50. The word has the meaning of "comrade" or "friend", but with a less personal meaning. Very different is "philoi" in Jh. 15:14, when it comes to true friendship.
Reply
Do you think Mt 22:30 originally:
mentioned "the dead"?
had "they do not take women and are not women of men"?
had "'they do not marry and are not married off"?

Both the Peshitta and the by-A.D. 175 Diatessaron have "the dead," and have "they do not take women and are not women of men."

Matthew 22:30 (Aramaic to Dutch to English)
For in the resurrection of the dead they do not take women and are not women of men, but they are like angels of GOD in heaven.
For in the resurrection of the dead - this is the reading of the Aramean Peshitta. In short, the reading of the Greek NA28, MHT and TR reads: 'For in the resurrection'.
they do not take women and are not women of men - this is the reading of the Aramean Peshitta. The reading of the Greek NA28, MHT and TR reads: 'they do not marry and are not married off'.

Diatessaron 34:20 (Aramaic to Arabic to English)
http://www.earlychristianwritings.com/te...saron.html
And the sons of this world take wives, and the women become the men's; but those that have become worthy of that world, and the resurrection from among the dead, do not take wives, and the women also do not become the men's. Nor is it possible that they should die; but they are like the angels, and are the children of God, because they have become the children of the resurrection.

========================================================.
Do you think Mt 22:42 originally had:
"The Son of David"?
"From David"?

Both the Peshitta and the by-A.D. 175 Diatessaron have "The Son of David."

Matthew 22:42 (Aramaic to Dutch to English)
and said, "What do you think about the Christ? Whose Son is He?" They said to Him, "The Son of David!"
The Son of David - this is the reading of the Aramean Peshitta. In Greek NA28, MHT and TR it says simply: 'From David'.

Diatessaron 35:18 (Aramaic to Arabic to English)
http://www.earlychristianwritings.com/te...saron.html
And when the Pharisees assembled, Jesus asked them, and said, What say ye of the Messiah? whose son is he? They said unto him, The son of David.

Do you think Mt 23:37 originally read:
"her wings"?
"the wings"?

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

Matthew 23:37 (Aramaic to Dutch to English)
"Jerusalem, Jerusalem, that kills the prophets and stones those sent to her! How many times have I wanted to bring your children together, as a hen gathers her chicks under her wings, (but) you did not want to.
her wings - this is the reading of the Aramean Peshitta. The reading of the Greek NA28, MHT and TR reads: 'the wings'.

Diatessaron 41:4 (Aramaic to Arabic to English)
http://www.earlychristianwritings.com/te...saron.html
O Jerusalem, Jerusalem, slayer of the prophets, and stoner of them that are sent unto her! how many times did I wish to gather thy children, as a hen gathereth her chickens under her wings, and ye would not!

Matthew 23:37 (YLT)
https://biblehub.com/matthew/23-37.htm
'Jerusalem, Jerusalem, that art killing the prophets, and stoning those sent unto thee, how often did I will to gather thy children together, as a hen doth gather her own chickens under the wings, and ye did not will.
Reply
Do you think Matthew 25:1 originally read:
"the groom and the bride"
merely "the groom"?

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

Matthew 25:1 (Aramaic to Dutch to English)
"Then the kingdom of heaven will be compared to ten virgins, who took their lamps and went out to meet the bridegroom and the bride.
the groom and the bride - this is the reading of the Aramean Peshitta. In the Greek NA28, MHT and TR we only read: 'the bridegroom'. But the Greek NA28 does mention in its notes that there are Greek manuscripts that have the same reading as the Aramaic Peshitta, and that is not insignificant. So it seems in the reading of the Aramean Peshitta that the groom and the bride are on their way to the father's house together to take up residence in the room prepared for them.

Diatessaron 43:9 (Aramaic to Arabic to English)
Then shall the kingdom of heaven be like unto ten virgins, those that took their lamps, and went forth to meet the bridegroom and the bride.

===============================================================================.
Do you think Matthew 25:15 originally mentioned "a third"?

Neither the Peshitta nor the by-A.D. 175 Diatessaron have "a third."

Matthew 25:15 (Aramaic to Dutch to English)
To one he gave five talents, to the other two and to (still) another one (talent), each according to his ability and immediately went on a journey.
Another one - this is the reading of the Aramean Peshitta. The reading of the Greek NA28, MHT and TR reads: 'a third'.

Diatessaron 43:23 (Aramaic to Arabic to English)
And unto one he gave five talents, and another two, and another one; every one according to his strength; and went on his journey forthwith.

===============================================================================.
Do you think Matthew 25:27 originally had:
"bank"? "bankers"?
"asked back"? "received"?

Both the Peshitta and the by-A.D. 175 Diatessaron have "bank" and "asked back."

Matthew 25:27 (Aramaic to Dutch to English)
You should have taken my money to the bank, then I could have asked back what was mine when I came with interest.
the bank - this is the reading of the Aramean Peshitta. The Greek NA28, MHT and TR read: 'bankers'.
back ... asked - this is the reading of the Aramean Peshitta. The reading of the Greek NA28, MHT and TR reads 'received'.

Diatessaron 43:35 (Aramaic to Arabic to English)
it was incumbent on thee to put my money to the bank, and then I should come and seek it with its gains.

===============================================================================.
Do you think Matthew 26:47 originally had "the traitor"?

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

Matthew 26:47 (Aramaic to Dutch to English)
While He was still speaking, behold, Judas the traitor, one of the twelve, came with a great multitude of swords and clubs that came from the chief priests and elders of the people.
the traitor - these words are part of the text of the Aramaic Peshitta, but they are missing from the reading of the Greek NA28, MHT and TR.

Diatessaron 48:22 (Aramaic to Arabic to English)
And while he was still speaking, came Judas the betrayer, one of the twelve, and with him a great multitude carrying lanterns and torches and swords and staves, from the chief priests and scribes and eiders of the people, and with him the foot-soldiers of the Romans.

===============================================================================.
Do you think Matthew 27:3 originally had "Jesus"?

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

Matthew 27:3 (Aramaic to Dutch to English)
When Judas who betrayed Him saw that Jesus had been condemned, he regretted and returned the thirty pieces of silver to the chief priests and the elders,
Jesus - this is the reading of the Aramean Peshitta. The reading of the Greek NA28, MHT and TR reads: 'He'.

Diatessaron 51:7 (Aramaic to Arabic to English)
Then Judas the betrayer, when he saw Jesus wronged, went and returned the thirty pieces of money to the chief priests and the elders, and said, I have sinned in my betraying innocent blood.

===============================================================================.
Do you think Matthew 27:9 originally had:
"Jeremiah"?
"I took"? "they took"?

Both the Peshitta and the by-A.D. 175 Diatessaron lack "Jeremiah,"
and both have "I took."

Matthew 27:9 (Aramaic to Dutch to English)
Then what was spoken by the prophet was fulfilled when he said, "And I took the thirty pieces of silver, the value of the Precious One, which those of the sons of Israel had agreed to,
by the prophet - this is the reading of the Aramean Peshitta. The reading of the Greek NA28, MHT, and TR reads, "through the prophet Jeremiah," which is false, for the thirty pieces of silver are a prophecy of the prophet Zechariah (Zech 11:12). In Jer. 18: 1-3 speaks of the potter's field. In Jer. 32:6-15 speaks of buying a field but for the purpose of redemption, and the value is not 30 but 17 pieces of silver.
-Bauscher points out that there are three Greek manuscripts dating from the 6th to 9th centuries, which correspond to the simple reading of the Peshitta. The Greek NA28 indicates that there is also a manuscript called Zechariah (minus 22 >). Augustine (<according to Benson>) would also have noticed that there were circulating Greek manuscripts in his day that had no name of the prophet in their talk.
....
I took - this is the reading of the Aramean Peshitta. The reading of the Greek NA28, MHT and TR reads: 'they took'.

Diatessaron 51:13 (Aramaic to Arabic to English)
Therein was fulfilled the saying in the prophet which said, I took thirty pieces of money, the price of the precious one, which was fixed by the children of Israel; and I paid them for the plain of the potter, as the Lord commanded me.

===============================================================================.
Do you think Mt 27:19 originally had: "he"? something more substantial, like "governor"?

Both the Peshitta and the by-A.D. 175 Diatessaron have something more substantial than the pronoun "he."

Matthew 27:19 (Aramaic to Dutch to English)
When the governor sat on the judgment seat, his wife sent (a messenger) to him to say, "Do not interfere with that Righteous One, for I have suffered much for Him today in my dream."
city councilor - this is the reading of the Aramean Peshitta. The Greek NA28, MHT and TR read: 'he'.

Diatessaron 50:19
And when the judge sat on his tribune, his wife sent unto him, and said unto him, See that thou have nothing to do with that righteous man: for I have suffered much in my dream to-day because of him.
Reply
Do you think "behold" belongs in Mt 28:11?

Neither the Peshitta nor the by-A.D. 175 Diatessaron have it.

Matthew 28:11 (Aramaic to Dutch to English)
As they went (on their way), some of the guards (from the grave) came to the city and told the chief priests everything that had happened.
- in the reading of the Greek NA28, MHT and TR it says 'see!'.

Diatessaron 53:25
And on the First-day on which he rose, he appeared first unto Mary Magdalene, from whom he had cast out seven demons. And some of those guards came to the city, and informed the chief priests of all that had happened.

Matthew 28:11 (NKJV)
https://biblehub.com/matthew/28-11.htm
Now while they were going, behold, some of the guard came into the city and reported to the chief priests all the things that had happened.

===========================================================================.
Do you think Mt 28:12 originally had: "guards"? "soldiers"?

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

Matthew 28:12 (Aramaic to Dutch to English)
(Then) they met with the elders and conferred with each other. They gave silver (money) to the guards, and not so little,
guards - this is the reading of the Aramean Peshitta. The reading of the Greek NA28, MHT and TR reads: 'the soldiers'.

Diatessaron 53:27
And they assembled with the elders, and took counsel; and they gave money, not a little, to the guards, and said unto them, Say ye, His disciples came and stole him by night, while we were sleeping.

Matthew 28 (Berean Literal)
https://biblehub.com/blb/matthew/28.htm
11 And while they were going, behold, some of the guard, having gone into the city, reported to the chief priests all the things having been done.
12 And having been gathered together with the elders, and having taken counsel, they gave many silver pieces to the soldiers,
13 saying, “Say that His disciples, having come by night, stole Him—we being asleep.

===========================================================================.
Do you think "As my Father has sent Me, I send you" belongs in Mt 28:18?

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

Matthew 28:18 (Aramaic to Dutch to English)
Jesus came to them and spoke to them and said, "All authority in heaven and on earth has been given to me. As my Father has sent Me, I (also) send you.
Like ... I also send you - this phrase is found only in the Aramaic Peshitta, and is not found in any Greek manuscript, at least not in the three important ones we follow in connection with the Bible translation: NA28, MHT and TR. There is a single Greek manuscript that does have the text, and it can also be found in the so-called Diatesseron of Tatian, a Gospel harmony best known in the Syrian churches.

Diatessaron 55:4
Then said Jesus unto them,
I have been given all authority in heaven and earth;
and as my Father hath sent me, so I also send you.
Reply
"the word 'our' doesn't exist'

Greek has the capability of saying 'his eyes':
John 17:1 (YLT)
https://biblehub.com/interlinear/john/17-1.htm
These things spake Jesus, and lifted up his eyes to the heaven, and said -- 'Father, the hour hath come, glorify Thy Son, that Thy Son also may glorify Thee,
kai/καὶ/and
eparas/ἐπάρας/ having lifted up
tous/τοὺς/the
ophthalmous/ὀφθαλμοὺς/eyes
autou/αὐτοῦ/ of Him

Greek has the capability of saying 'my lord':
Matthew 22:44 (DLNT)
https://www.biblegateway.com/passage/?se...rsion=DLNT
https://biblehub.com/interlinear/matthew/22-44.htm
https://biblehub.com/greek/3588.htm
‘_The_ Lord said _to_ my Lord,
“Be sitting on My right _side_,
until I put Your enemies under Your feet”’?
Eipen/Εἶπεν/Said
Kyrios/Κύριος/Lord
tō/τῷ/the
Kyriō/Κυρίῳ/Lord
mou/μου/of me

Do you disagree with any of this?:
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.

'saying "my" lord, or "our" lord, in talking about "the" lord is helpful in showing a more personal relationship with Him'

These are different remarks, capable of expression in Greek Aramaic and English:
my eyes; our eyes; their eyes; your eyes
Jesus' mother Mary had a husband Joseph who was her 'baal'/lord.
Many people came to Jesus saying 'lord'/sir.
YHWH is 'Lord.'
Jesus' followers called him Lord/Master. Sometimes they spoke of 'our Lord'/'our Master.'
Jesus' followers also called him a rabbi/teacher. Sometimes they referred to him as 'my Teacher,' and sometimes as 'our Teacher.'

Do you think "villages and towns" belongs in Mk 1:38? or merely "places"?

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

Mark 1:38 - He said to them, "Let us go somewhere else, to the villages and towns in our immediate vicinity, so that I can preach there also, for that I have come."
to the villages and towns in the area - this is the reading of the Aramean Peshitta. The reading of the Greek NA28, MHT and TR reads: 'to the nearby places'

Diatessaron 7:4
He said unto them, Let us go into the adjacent villages and towns, that I may preach there also; for to this end did I come.

Do you think "ailments" belongs in Mk 3:10?

Neither the Peshitta nor the by-A.D. 175 Diatessaron have it.

Mark 3:10 - For He healed many, so that they fell over Him to touch (but) touch Him.
so that they fell over Him - this is the reading of the Aramean Peshitta. The reading of the Greek NA28, MHT and TR reads: "so that all who had ailments fell over Him."

Diatessaron 8:13
And he healed many, so that they were almost falling on him on account of their seeking to get near him.
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Did Mark 5:28 originally read: "I will live"? "I will heal"?

Both the Peshitta and the by-A.D. 175 Diatessaron have "I will live."

Mark 5:28 - for she said, "If I only touch his garment, I will live."
I will live - this is the reading of the Aramean Peshitta. The reading of the Greek NA28, MHT and TR reads: 'shall I heal'.

Diatessaron 12:14
and she thought within herself, If I could reach to touch his garments, I should live.
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Did Mark 6:27 originally read: "John... John"? merely "his... him"?

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

Mark 6:27 - The king immediately sent an executioner and ordered him to bring the head of John. And he went and beheaded John in prison,
the head of John - this is the reading of the Aramean Peshitta. The reading of the Greek NA28, MHT and TR reads: 'his head'.
beheaded John - this is the reading of the Aramean Peshitta. The reading of the Greek NA28, MHT and TR reads: 'beheaded him'.

Diatessaron 18:17
But immediately the king sent an executioner, and commanded that he should bring the head of John: and he went and cut off the head of John in the prison, and brought it on a dish, and delivered it to the damsel; and the damsel gave it to her mother.
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When Lk 1:74-75 was originally written, did it read:
"serve Him... before Him"?
"serve before Him"?

Both the Peshitta and the by-A.D. 175 Diatessaron have "serve before him."

Luke 1:75 - in holiness and righteousness, all days of us (life).
and justice - this is the reading of the Aramean Peshitta. The Greek NA28, MHT and TR add two more words, so that we read: 'and justice for Him'.

Luke 1:74-75 (YLT)
74 To give to us, without fear, Out of the hand of our enemies having been delivered,
75 To serve Him, in holiness and righteousness Before Him, all the days of our life.

Luke 1:74-75 (Aramaic Bible in Plain English)
74 "That we would be saved from the hands of our enemies,
and we would serve before him without fear,"
75 "All of our days with justice and in righteousness."

Diatessaron 1:74-75
That he would give us deliverance from the hand of our enemies,
And without fear we shall serve before him
All our days with equity and righteousness.
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When Lk 2:9 was originally written, did it read:
"angel of God... glory of the Lord"?
"angel of the Lord... glory of the Lord"?

Both the Peshitta and the by-A.D. 175 Diatessaron have "angel of God... glory of the Lord."

Is "feared a great fear" something a native Greek speaker would write?

Luke 2:9 - And behold, [the Angel of GOD] stood with them,
and the glory of the LORD shone upon them,
and they were very much afraid.
from GOD - this is the reading of the Aramean Peshitta. The reading of the Greek NA28, MHT and TR reads: 'from the Lord' (‹Kurios›).
they were very much afraid - literally, "they were afraid with great fear." The question is whether this is a Greek way of speaking. This way of speaking is common in Aramaic and Hebrew.

Luke 2:9 (YLT)
and lo, a messenger of the Lord stood over them,
and the glory of the Lord shone around them,
and they feared a great fear.

Luke 2:9 (Aramaic Bible in Plain English)
And behold, the Angel of God came to them
and the glory of THE LORD JEHOVAH shone upon them
and they were greatly afraid;

Diatessaron 2:17
And behold, the angel of God came unto them,
and the glory of the Lord shone upon them;
and they were greatly terrified.

When Lk 2:10 was originally written, did it read:
"all the world"?
"all the people"?

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

Luke 2:10 - [The Angel] said to them, "Fear not, for behold, I declare your great joy, which will be for all the world.
for all the world - this is the reading of the Aramean Peshitta. The reading of the Greek NA28, MHT and TR reads: 'for all the people' (‹Gr. laos - λαός = people›). The strange thing is that the more universal reading: "for all the world" is not found in Greek, but in Aramaic. That is difficult to understand if one starts from the view that GOD turned to the whole world through Greek in particular.

Luke 2:10
(Murdock) And the angel said to them: Fear not; for, behold I announce to you great joy, which will be to all the world.
(KJV) And the angel said unto them, Fear not: for, behold, I bring you good tidings of great joy, which shall be to all people.

Diatessaron 2:18
And the angel said unto them, Be not terrified; for I bring you tidings of great joy which shall be to the whole world;
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When Lk 2:10 was originally written, did it mention:
hope?
pleasure/favor?

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

Luke 2:14 - "Glory to GOD in high, peace on earth, and good hope for men."
       and good ... for the people - this is the reading of the Aramean Peshitta. The reading of the Greek NA28, MHT and TR reads: 'a pleasure in people', although Darby translates the Greek as 'good pleasure'.

(Berean Literal) "Glory to God in the highest, and on earth peace among men with whom He is pleased!"
(KJV) Glory to God in the highest, and on earth peace, good will toward men.

(Aramaic Bible in Plain English) “Glory to God in Heaven, and upon earth peace, Good News to the children of men.”
(Etheridge) Glory to Aloha in the heights, and upon earth peace and good hope for the sons of men.

Diatessaron 2:22
And there appeared with the angels suddenly many heavenly forces praising God and saying, Praise be to God in the highest, And on the earth peace, and good hope to men.

Luke 2:14 
https://biblehub.com/interlinear/luke/2-14.htm
eudokias/εὐδοκίας/ with whom He is pleased

2107. eudokia 
https://biblehub.com/greek/2107.htm
eudokia: good pleasure
Original Word: εὐδοκία, ας, ἡ
Part of Speech: Noun, Feminine
Transliteration: eudokia
Phonetic Spelling: (yoo-dok-ee'-ah)
Definition: good pleasure
....
Word Origin
from eudokeó

2106. eudokeó
eudokeó: to think well of, i.e. to be well-pleased
Original Word: εὐδοκέω
Part of Speech: Verb
Transliteration: eudokeó
Phonetic Spelling: (yoo-dok-eh'-o)
Definition: to think well of, to be well-pleased
....
2106 eudokéō (from 2095 /eú, "good, well" and dokeō, "to think, seem") – properly, what seems good (pleasingly acceptable).

When Lk 2:15 was originally written, did it have:
"spoke and said"?
merely "said"?

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

Luke 2:15 - When the angels had gone away from them to heaven, the shepherds spoke to one another and said, "Let us go to Bethlehem to see this happening, as the LORD hath made known to us."
spoke ... said - this is the reading of the Aramean Peshitta. The Greek NA28, MHT and TR read: "The shepherds said to each other."

Diatessaron 2:23
And when the angels departed from them to heaven, the shepherds spake to one another and said, We will go to Bethlehem and see this word which hath been, as the Lord made known unto us.

When Lk 2:23 was originally written, did it have:
"of the Lord"?
"to the Lord"?

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

Luke 2:23 - As it is written in the Law of the Lord: "Every male that opens the womb (first) shall be called a saint of the Lord!" -,
will be called a saint of the Lord - this is the reading of the Aramean Peshitta. The reading of the Greek NA28, MHT and TR reads: "will be called holy to the Lord."

Diatessaron 2:31
(as it is written in the law of the Lord, Every male opening the womb shall be called the holy _thing_ of the Lord),
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When Lk 2:41 was originally written, did it have:
"his parents"? the more general "his family"?

Both the Peshitta and the by-A.D. 175 Diatessaron have the more general "his family."

Luke 2:41 - His family traveled to Jerusalem every year at the Feast of the Passing (sacrifice).
       His family - literally: "his people" or "his men" or "his people". Perhaps it means "the men of his place." This is the reading of the Aramean Peshitta. The reading of the Greek NA28, MHT and TR reads: 'His parents'.

Diatessaron 3:25 
And his kinsfolk^1 used to go every year to Jerusalem at the feast of the passover. 
1: A general word (_cf_. Syr. versions).
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