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book of Hebrews: better from Greek, or Aramaic?
Do you think Matthew 18:3 originally said:
"certainly won't enter"?
"won't enter"?
"kingdom of the heavens"?
"kingdom of Heaven," i.e. 'kingdom of God'?

Both the Peshitta and the by-A.D. 175 Diatessaron have "won't enter," and have "kingdom of heaven" which probably means 'kingdom of God.'

Matthew 18:3 - and said, "Truly I say to you, if you do not repent and become like children, you will not enter the kingdom of heaven.
do not enter - this is the reading of the Aramean Peshitta. The reading of the Greek NA28, MHT and TR reads: 'certainly don't enter'.

Diatessaron 25:10
And Jesus knew the thought of their heart, and called a child, and set him in the midst, and took him in his arms, and said unto them, Verily I say unto you, If ye do not return, and become as children, ye shall not enter the kingdom of heaven.

Matthew 18:3
https://biblehub.com/interlinear/matthew/18-3.htm
and said
Amēn/Ἀμὴν/Truly
legō/λέγω/ I say
to you if not
straphēte/ στραφῆτε/ you turn
and become as the little children
3756 [e]/ ou/ οὐ/ no
3361 [e]/mē/ μὴ/ not
shall you enter into the kingdom of the heavens

3756. ou, ouk, ouch
https://biblehub.com/greek/3756.htm
ou, ouk, ouch: not, no
Original Word: οὐ
Part of Speech: Particle, Negative
Transliteration: ou, ouk, ouch
Phonetic Spelling: (oo)
Definition: not, no
Usage: no, not.
....
3. followed by another negative,
a. it strengthens the negation: οὐ κρίνω οὐδένα, John 8:15; add, Mark 5:37; 2 Corinthians 11:9 (8); οὗ οὐκ ἦν οὐδέπω οὐδείς κείμενος, Luke 23:53 (see οὐδέπω); οὐκ ... οὐδέν, nothing at all, Luke 4:2; John 6:63; John 11:49; John 12:19; John 15:5; οὐ μέλει σοι περί οὐδενός, Matthew 22:16; οὐκ ... οὐκέτι, Acts 8:39; cf. Matthiae, § 609, 3; Kühner, ii. § 516; Winers Grammar, § 55, 9{b}; (Buttmann, § 148, 11).
....
5. It is joined to other particles: οὐ μή, not at all, by no means, surely not, in no wise, see μή, IV.; οὐ μηκέτι with aorist subjunctive Matthew 21:19 L T Tr marginal reading WH. μή οὐ, where μή is interrogative (Latinnum) and οὐ negative (cf. Buttmann, 248 (214), 354 (304); Winer's Grammar, 511 (476)): Romans 10:18; 1 Corinthians 9:4; 1 Corinthians 11:22. εἰ οὐ, see εἰ, III. 11, p. 172a. οὐ γάρ (see γάρ, I., p. 109b), Acts 16:37.

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Do you think Luke 13:23-24 originally said:
"Jesus answered and said to them"?
"he said to them"?

What's your explanation for some Greek mss. having πύλη/'gate,' while other Greek mss. have θυρας/'door'?
I envision a translation done from the original Aramaic into Greek coming up with say πύλη/'gate,' and then a revisor later coming along and tweaking the translation by substituting θυρας/'door.'

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

Luke 13:23-24 - Someone asked Him if few would be saved. Jesus answered and said to them:
"Struggle to enter through the narrow gate, for I tell you that many will try to enter, but they will not be able to.
Jesus answered and said to them - this is the reading of the Aramean Peshitta. The reading of the Greek NA28, MHT and TR reads: "He said to them." Although the question is asked by 'someone', Jesus answers to 'them' (plural). The question was undoubtedly the question of superiors.
gate - the word in Aramaic Peshitta can mean both 'gate' and 'door'. In the reading of the Greek MHT and TR, the Greek word πύλη stands for 'gate' (<G4439>), while in the reading of the Greek NA28 we find the word θυρας (<G2374>), which means 'door'.

Diatessaron 31:7-8
And a man asked him, Are those that shall be saved few? Jesus answered and said unto them, Strive ye to enter at the narrow door: I say unto you now, that many shall seek to enter, and shall not be able--
Reply
Thank you VERY much, David Ford!

David Ford Wrote:Do you think Matthew 18:3 originally said:
"certainly won't enter"?
"won't enter"?
"kingdom of the heavens"?
"kingdom of Heaven," i.e. 'kingdom of God'?

Both the Peshitta and the by-A.D. 175 Diatessaron have "won't enter," and have "kingdom of heaven" which probably means 'kingdom of God.'

Matthew 18:3 - and said, "Truly I say to you, if you do not repent and become like children, you will not enter the kingdom of heaven.
do not enter - this is the reading of the Aramean Peshitta. The reading of the Greek NA28, MHT and TR reads: 'certainly don't enter'.

Diatessaron 25:10
And Jesus knew the thought of their heart, and called a child, and set him in the midst, and took him in his arms, and said unto them, Verily I say unto you, If ye do not return, and become as children, ye shall not enter the kingdom of heaven.

Matthew 18: 3 (Moffatt):

"I tell your truly, unless you TURN and become like children, you will never get into the Realm of Heaven at all"

I believe that the correct sense is given by Moffatt.  I have other Posts on this but it is, I believe, significant.  I believe that this is an Aramaic Passage and not Greek, even though a Nicholas of Damascus could have written it.  If you hold the text up to the sun, turn your head and squint your eyes, you might see the hand of Mucianus.  It must, however, go back to a Story from an Aramaic Source.  Much of it has been left unmodified although some words have been "altered slightly " in order to Transvalue what has come to us.

I note the odd use of the Diatessaron's "Return" instead of "Turn" and I yield to your greater knowledge of this.  It makes sense, in a WAY, but deflects from the more correct understanding of the Story.

One very important part is the "Realm of Heaven".  Matthew changes from the "Kingdom of Heaven" Phrase to - using Moffat's Terminology - The Realm of Heaven.  The first use "that we find" in Matthew is in the Beatitudes, Mt. 5: 3 through 5: 20.  Interesting enough as it is!

What is this telling us?  It is telling us that the "Realm of Heaven" is a Real, Physical Place.  It is where the Priests prepare themselves before their Temple Duty.  http://www.jewishencyclopedia.com/articl...service-of Please read the Section "Priestly Guard".  Notice that the people are sitting in the Synoptics but standing in John at the Denial of Peter Passages.

The Priests must gather in the Realm of Heaven and walk to the Chamber of the Hearth and then through the door to the Chamber of the Flames.

Matthew 23: 13 (Moffatt):

[13] "But woe to you, you impious scribes and Pharisees! you shut the Realm of heaven in men's faces; for you neither enter yourselves, nor will you let those enter who are on the point of entering.

This is a PHYSICAL description of people who are preventing people from getting into a Place that they are lawfully allowed to enter. There is much that is hidden here.

Matthew 5: 20 (RSV):

[20] For I tell you, unless your righteousness exceeds that of the scribes and Pharisees, you will never enter the kingdom of heaven. 

Quote:What's your explanation for some Greek mss. having πύλη/'gate,' while other Greek mss. have θυρας/'door'?
I envision a translation done from the original Aramaic into Greek coming up with say πύλη/'gate,' and then a revisor later coming along and tweaking the translation by substituting θυρας/'door.'

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

Luke 13:23-24 - Someone asked Him if few would be saved. Jesus answered and said to them:
"Struggle to enter through the narrow gate, for I tell you that many will try to enter, but they will not be able to.
Jesus answered and said to them - this is the reading of the Aramean Peshitta. The reading of the Greek NA28, MHT and TR reads: "He said to them." Although the question is asked by 'someone', Jesus answers to 'them' (plural). The question was undoubtedly the question of superiors.
gate - the word in Aramaic Peshitta can mean both 'gate' and 'door'. In the reading of the Greek MHT and TR, the Greek word πύλη stands for 'gate' (<G4439>), while in the reading of the Greek NA28 we find the word θυρας (<G2374>), which means 'door'.

Diatessaron 31:7-8
And a man asked him, Are those that shall be saved few? Jesus answered and said unto them, Strive ye to enter at the narrow door: I say unto you now, that many shall seek to enter, and shall not be able--

The correct reading should be "DOOR"!

There is a different Passage that gives "Gate":

Matthew 7: 7 - 12 (RSV):

[7]"Ask, and it will be given you; seek, and you will find; knock, and it will be opened to you.
[8] For every one who asks receives, and he who seeks finds, and to him who knocks it will be opened.
[9] Or what man of you, if his son asks him for bread, will give him a stone?
[10] Or if he asks for a fish, will give him a serpent?
[11] If you then, who are evil, know how to give good gifts to your children, how much more will your Father who is in heaven give good things to those who ask him!
[12] So whatever you wish that men would do to you, do so to them; for this is the law and the prophets.
[13] "Enter by the narrow gate; for the gate is wide and the way is easy, that leads to destruction, and those who enter by it are many.
[14] For the gate is narrow and the way is hard, that leads to life, and those who find it are few. 

This is a Herod Story.  Herod builds a Safe Harbor at Caesarea to provide a Port from which grain may be transported to Judea.  He sells almost everything in the Palace to buy grain from Petronius, Procurator of Egypt to feed Judea during an Intense Famine.  Note the Jokes:


[9] Or what man of you, if his son asks him for bread, will give him a stone?
[10] Or if he asks for a fish, will give him a serpent?
and:
[11] If you then, who are evil, know how to give good gifts to your children...

This is Herod.  "If you then, who are evil..." refers to Herod (not to you and me - at least here!)  The "Gate" here is the narrow passage into the Port:

[Image: 16_01_Caesarea_Roman_port.jpg]


This is NOT the Narrow Door!

This the meaning of the verse:

Mark 9: 42 (RSV):

[42]"Whoever causes one of these little ones who believe in me to sin, it would be better for him if a great millstone were hung round his neck and he were thrown into the sea.



I believe that this points to a Document that was torn up and rewritten in a Massive Cut and Paste Document.  The 2 Sections in Matthew and Luke form a Consistent Story.  There is a Door that leads to the "Realm of Heaven" and it is so small that you must "turn as a child" in order to enter and be saved.  "Saved from what?"  Violence and Death and there are only a few who may enter and be saved.

Again, thank you, DF!!

CW
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Do you think John 1:23 originally said:
"I am the voice crying in the desert"?
"I am the voice of one crying in the desert"?

Both the Peshitta and the by-A.D. 175 Diatessaron have "I am the voice crying in the desert."

John 1:23 - He said, I am the voice that cries in the wilderness, 
Make straight the way of the Lord! 
as the prophet Isaiah said.
       I am the voice crying in the desert - this is the reading of the Aramean Peshitta. The reading of the Greek NA28, MHT and TR reads: I am the voice of one crying in the desert.

Diatessaron 4:6
And he said, I am the voice that crieth in the desert, 
Repair ye the way of the Lord, 
as said Isaiah the prophet. 

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Do you think John 1:26 originally said "to them"?

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

John 1:26 - John answered and said to them, 
“I baptize in water, but in the midst of you is He whom you do not know.
       to them - these words are part of the reading of the Aramean Peshitta. These words do not appear in the reading of the Greek NA28, MHT and TR.

Diatessaron 4:9
John answered and said unto them, 
I baptize with water: among you is standing one whom ye know not: 

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Do you think John 1:48 originally had:
"Jesus said to him"?
"Jesus answered and said to him"?

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

John 1:48 - Nathaniel said to Him, "Where do You know me?" Jesus said to him, 
"Before Philip called you, I saw you under the fig tree!"
       Jesus said to him - this is the reading of the Aramean Peshitta. The reading of the Greek NA28, MHT and TR reads: "Jesus answered and said to him."

Diatessaron 5:17
And Nathanael said unto him, Whence knowest thou me? Jesus said unto him, 
Before Philip called thee, while thou wast under the fig tree, I saw thee. 

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Do you think John 1:50 originally had:
"said to him"?
"answered and said to him"?

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

John 1:50 - Jesus said to him, 
"Do you believe because I said to you, 'I saw you under the fig tree!'? You will see bigger things than this. "
       said - from the Greek NA28, MHT and TR the reading reads: 'answered and said', but the translation of the Aramean Peshitta is short: 'said'.

Diatessaron 5:19
Jesus said unto him, 
Because I said unto thee, I saw thee under the fig tree, hast thou believed? thou shalt see what is greater than this. 

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Do you think John 2:3 originally had:
"his mother said to Jesus"?
"Jesus' mother said to him"?

Both the Peshitta and the by-A.D. 175 Diatessaron have "his mother said to Jesus."

John 2:3 - When there was a lack of wine, his mother said to Jesus, 
"They have no wine!"
       his mother said to Jesus - this is the reading of the Aramean Peshitta. The reading of the Greek NA28, MHT and TR reads: "Jesus' mother said to Him."

Diatessaron 5:24
And they lacked wine: and his mother said unto Jesus, 
They have no wine. 

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Do you think John 2:23 originally said:
"in him"?  "in his name"?
"the signs"?  "his signs"?

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

John 2:23 - When Jesus was in Jerusalem, at the Feast of the Passing (sacrifice), many believed in Him when they saw the signs that He did.
       in Him - this is the reading of the Aramean Peshitta. The reading of the Greek NA28, MHT and TR reads: 'in his Name'.
       the signs - this is reading from the Aramean Peshitta. The reading of the Greek NA28, MHT and TR reads: 'his signs'.

Diatessaron 15:12
And many believed in him when they saw the signs which he was doing.
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Do you think John 3:2 originally had:
"sent from God"?
"come from God"?

Both the Peshitta and the by-A.D. 175 Diatessaron have "sent from God."

John 3:2 - He came to Jesus by night and said to Him, "My Master, we know that You are a teacher sent by GOD, for no one can do these miracles that You do unless GOD is with him."
that you are a teacher sent by GOD - this is the reading of the Aramean Peshitta. The reading of the Greek NA28, MHT and TR reads: that you have come as a Teacher of GOD.

Diatessaron 32:28
This man came unto Jesus by night, and said unto him, My Master, we know that thou hast been sent from God as a teacher; and no man can do these signs that thou doest, except him whom God is with.

John 3:2
(Berean Literal) He came to Him by night and said to Him, "Rabbi, we know that You have come from God as a teacher, for no one is able to do these signs that You do, unless God should be with him."
(Aramaic Bible in Plain English) This man came to Yeshua at night and said to him: “Rabbi, we know that you are a teacher sent from God, for no man is able to do these miracles that you are doing unless God were with him.”
(Young's Literal) this one came unto him by night, and said to him, 'Rabbi, we have known that from God thou hast come -- a teacher, for no one these signs is able to do that thou dost, if God may not be with him.'

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Do you think John 3:25 originally had:
"between one of the disciples"?
"between the disciples"?

Both the Peshitta and the by-A.D. 175 Diatessaron have "between one of the disciples."

John 3:25 - There was a disagreement there between one of John's disciples and a Jew about cleansing.
between one of the disciples ... - this is the reading of the Aramean Peshitta. The reading of the Greek NA28, MHT and TR reads: 'between the disciples ...'

Diatessaron 6:8
And there was an inquiry between one of John's disciples and one of the Jews about purifying.

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Do you think John 3:27 originally had "to them"?

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

John 3:27 - John answered and said to them,
"A man cannot receive anything unless it has been given him from heaven.
against them - these words appear in this verse only in the reading of the Aramean Peshitta, but not in the reading of the Greek NA28, MHT and TR.

Diatessaron 6:10
John answered and said unto them,
A man can receive nothing of himself, except it be given him from heaven.

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Do you think John 4:1 originally had:
"Jesus"? "the Lord"? (if 'Jesus,' do you consider 'the Lord' a theological embellishment in some Greek mss.?)
"many... more"? merely "more"?

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

John 4:1 - When Jesus knew that the Pharisees had heard that He made and baptized more disciples than John,
Jesus ... He more ... - this is the reading of the Aramean Peshitta. The reading of the Greek NA28, MHT and TR reads: 'the Lord ... that Jesus has more ...' The Aramaic text sounds more natural than the Greek.

Diatessaron 6:20
And Jesus learned that the Pharisees had heard that he had received many disciples, and that he was baptizing more than John

John 4:1
(Aramaic Bible in Plain English) But Yeshua knew that the Pharisees had heard that he was making many disciples and was baptizing more than Yohannan,
(Etheridge) But when Jeshu knew that the Pharishee had heard that he had made many disciples, and baptized more than Juchanon,
(Murdock) And Jesus knew, that the Pharisees had heard; that he made many disciples, and baptized more than John.

(Berean Literal) Therefore when Jesus knew that Pharisees heard that Jesus makes and baptizes more disciples than John
(Young's Literal) When therefore the Lord knew that the Pharisees heard that Jesus more disciples doth make and baptize than John,
(KJV) When therefore the LORD knew how the Pharisees had heard that Jesus made and baptized more disciples than John,

///////////////////////////////////////////////////////////////////////////////////////////////////
An electronic copy of the Aramaic to Arabic to English Diatessaron with a few OCR typos and lacking footnotes is at
http://www.earlychristianwritings.com/te...saron.html

Google books copy of volume 9
https://books.google.com/books/about/The...MsAAAAYAAJ

archive.org PDF of volume IX
https://archive.org/details/AnteNiceneCh...LibraryV09

I frequently use the table at the end of the Diatessaron to locate where therein particular scripture passages appear.
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Do you think John 4:7 originally had:
"me water to drink"?
"me to drink"?

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

John 4:7 - A woman from Samaria came to draw water. Jesus said to her, "Give Me water to drink!",
Give Me water to drink - this is the reading of the Aramean Peshitta. The Greek NA28, MHT and TR read: 'Give Me a drink'.

Diatessaron 21:11
And a woman of Samaria came to draw water; and Jesus said unto her, Give me water, that I may drink.

John 4:7
(Etheridge) There came a woman from Shomreen to draw waters, and Jeshu said to her, Give me waters to drink.
(Murdock) And a woman from Samaria came to draw water. And Jesus said to her: Give me water to drink.
(KJV) There cometh a woman of Samaria to draw water: Jesus saith unto her, Give me to drink.

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Do you think John 4:8 originally had "for themselves"?

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

John 4:8 - for his disciples had gone to town to buy food for themselves.
for themselves - these words are only in the text of the Aramaic Peshitta, but are missing from the reading of the Greek NA28, MHT and TR.

Diatessaron 21:12
And his disciples had entered into the city to buy for themselves food.

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Do you think John 4:30 originally had:
"people"? "she"?

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

John 4:30 - The people went out of the city and came to Him.
The people - this is the reading of the Aramean Peshitta. The reading of the Greek NA28, MHT and TR reads: 'She'.

Diatessaron 21:34
And people went out from the city, and came to him.

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Do you think John 4:31 originally had:
"his disciples... Our Master"?
merely "disciples... Master"?

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

John 4:31 - Meanwhile, his disciples asked Him and said, "Our Master, eat!"
his disciples ... said, "Our Master, eat!" - this is the reading of the Aramean Peshitta. The reading of the Greek NA28, MHT and TR reads: 'The disciples ... said: Master, eat! '

Diatessaron 21:35
And in the mean while his disciples besought him, and said unto him, Our master, eat.

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Do you think John 4:43 originally had:
"Jesus"? "He"?
"departed and went"? merely "went"?

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

John 4:43 - After two days, Jesus left and left for Galilee.
Jesus - this is the reading of the Aramean Peshitta. The reading of the Greek NA28, MHT and TR reads: 'He'.
and left - these words are part of the reading of the Aramean Peshitta, the Greek MHT and the TR, but they are missing from the reading of the Greek NA28.

Diatessaron 21:47
And after two days Jesus went out thence and departed to Galilee.

John 4:43
(Etheridge) AND after two days Jeshu went forth from thence, and came into Galila;
(Murdock) And after two days Jesus departed from there and went into Galilee.
(KJV) Now after two days he departed thence, and went into Galilee.
(NIV) After the two days he left for Galilee.

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Do you think John 4:49 originally had:
"my Lord"? "Lord"?
"the child"? "my child"?

Both the Peshitta and the by-A.D. 175 Diatessaron have "my Lord" and "the child."
Also, it'd be strange for the servant to refer to the king's son as "_my_ child."

John 4:49 - The servant (of the king) said to Him, "My Lord, come down before the boy dies."
My Lord - this is the reading of the Aramean Peshitta. The reading of the Greek NA28, MHT and TR reads: 'Lord'.
the boy - this is the reading of the Aramean Peshitta. The reading of the Greek NA28, MHT and TR reads: 'my child' or: 'my little boy'.

Diatessaron 6:28
The king's servant said unto him, My Lord, come down, that the child die not.
Reply
How would you render the Greek John 5:2?
Do you think 'Beyt-Khesda' should be transliterated and then translated?
Do you think John 5:2 originally had:
"a place to baptize"? merely "a pond/bath"?
a mention of "sheep"?

Both the Peshitta and the by-A.D. 175 Diatessaron have "a place to baptize," and neither mentions "sheep."

John 5:2 - There was a place to baptize in Jerusalem near the Sheep Gate that was called 'Beyt-Khesda' in Hebrew. There were (there) five porticoes.
a place to baptize - this is the reading of the Aramean Peshitta. In the reading of the Greek NA28, MHT and TR it says: 'κολυμβήθρα' which is usually translated as 'pond' or: 'bath'.
Beyt-Khesda - this name appears only in this verse in the NT and means either 'house of grace' or: 'house of running water' (‹G964›). Only in the Greek NA28 do we find the lecture: 'Bethzata'.

Diatessaron 22:10
And there was in Jerusalem a place prepared for bathing, which was called in Hebrew the House of Mercy, having five porches.

John 5:2
(Etheridge) Now there was there in Urishlem a certain place of ablution, [Or, of baptism.] which was called in Hebrew Bethchesda, and having in it five porticoes.
(Murdock) And there was there in Jerusalem a certain place of baptizing, which was called in Hebrew Bethesda; and there were in it five porches.
(Aramaic Bible in Plain English) But there was a certain baptismal place in Jerusalem called in Aramaic, Bayth Khesda, and there were in it five porches.

(Disciples’ Literal NT) Now in Jerusalem near the Sheep _gate_, there is _a_ pool— the _one_ being called Bethzatha _in_ Hebrew, having five porticos.
(NKJV) Now there is in Jerusalem by the Sheep _Gate_ a pool, which is called in Hebrew, Bethesda, having five porches.
(King James) Now there is at Jerusalem by the sheep _market_ a pool, which is called in the Hebrew tongue Bethesda, having five porches.
(NIV) Now there is in Jerusalem near the Sheep Gate a pool, which in Aramaic is called Bethesda and which is surrounded by five covered colonnades.

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Do you think John 5:7 originally had "and said"?

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

John 5:7 - The patient answered Him and said, “Yes, my Lord, (but) there is no one to baptize me (bath) when the water is stirred. Before I (get there), another one descends in front of me. ”
and said - this text is part of the reading of the Aramean Peshitta, but not of the reading of the Greek NA28, MHT and TR.
before I arrive - literally: "while I am coming".

Diatessaron 22:15
That diseased one answered and said, Yea, my Lord, I have no man, when the water moveth, to put me into the bathing-place; but when I come, another goeth down before me.

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Do you think John 5:11 originally had "and said to them"?

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

John 5:11 - He answered and said to them, "He who made me well has said to me, 'Take up your mattress and walk!' ”
and said to them - these words are part of the reading of the Aramean Peshitta, but they are missing from the reading of the Greek NA28, MHT and TR.

Diatessaron 22:19
And he answered and said unto them, He that made me whole, the same said unto me, Take thy bed, and walk.

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Do you think John 5:14 originally had "than before"/"than the first"?

Both the Peshitta and the by-A.D. 175 Diatessaron have "than before"/"than the first."

John 5:14 - Then Jesus found him in the Temple and said to him, “Behold, you are well again. Don't sin anymore so that you don't come across something worse than before. ”
than before - these words are part of the Aramaic Peshitta, but do not appear in the reading of the Greek NA28, MHT and TR.

Diatessaron 22:22
And after two days Jesus happened upon him in the temple, and said unto him, Behold, thou art whole: sin not again, lest there come upon thee what is worse than the first.

John 5:14
(Etheridge) After a time Jeshu found him in the temple, and said to him, Behold, thou art healed: sin not again, lest there be to thee that which is worse than the first.
(Murdock) After a time, Jesus found him in the temple, and said to him: Lo, thou art healed; sin not again, lest something worse come upon thee than before.
(KJV) Afterward Jesus findeth him in the temple, and said unto him, Behold, thou art made whole: sin no more, lest a worse thing come unto thee.

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Do you think John 5:17 originally had:
"said to them"?
"answered them"?

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

John 5:17 - But Jesus said to them, "My Father has been working so far, and (so) I am also working."
said to them - this is the reading of the Aramean Peshitta. The reading of the Greek NA28, MHT and TR reads: "answered them."

Diatessaron 22:25
And Jesus said unto them, My Father worketh until now, and I also work.

===================================
Do you think John 5:20 originally had:
"his Son"?
"the Son"?

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

John 5:20 - For the Father loves His Son and shows Him everything He does, and He will show Him (even) greater works than these so that you may wonder.
his Son - this is the reading of the Aramean Peshitta. The reading of the Greek NA28, MHT and TR reads: 'the Son'.

Diatessaron 22:28
The Father loveth his Son, and everything that he doeth he sheweth him: and more than these works will he shew him, that ye may marvel.

===================================
Do you think John 5:40 and John 20:31 originally had:
"eternal life" (or more-literally, 'the world/age of life')?
merely "life"?

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

John 5:40 - (Still) you don't want to come to Me to have your Eternal Life.
eternal life - this is the reading of the Aramean Peshitta, but the reading of the Greek NA28, MHT and TR is 'life'. Also in Jh. 20:31 is missing the word 'eternal' in the reading of the Greek NA28, MHT and TR.
explanation - the expression 'eternal life' occurs 48 times in the Aramaic NT (‹not counting the 4 times in Revelation where the expression refers to the fact that God lives eternally›). Of the 48 times, the expression occurs 25 times in the Gospel of John, such as the expression 'Verily, verily ...' and the expression 'I AM' also occur 25 times in this Gospel.

Diatessaron 22:48
and ye do not wish to come to me, that ye may have eternal life.

John 20:31
(Etheridge) but these are written, that you may believe that Jeshu is the Meshicha, the Son of Aloha, and that when you have believed you may have in his name the life which is eternal.
(Murdock) But these are written, that ye may believe that Jesus is the Messiah, the Son of God; and that when ye believe, ye may have life eternal by his name.
(KJV) But these are written, that ye might believe that Jesus is the Christ, the Son of God; and that believing ye might have life through his name.

Diatessaron 54:24
but these that are written also are that ye may believe in Jesus the Messiah, the Son of God; and that when ye have believed, ye may have in his name eternal life.

===================================
Do you think John 5:44 originally had:
"the One God"?
"the only God"?

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

John 5:44 - How can you believe, you take that honor from one another, (but) not seek the honor of the One GOD?
the One God - this is the reading of the Aramean Peshitta. The reading of the Greek NA28, MHT and TR reads: 'the only GOD'.

Diatessaron 22:52
And how can ye believe, while ye receive praise one from another, and praise from God, the One, ye seek not?

John 5:44
(Berean Literal) How are you able to believe, receiving glory from one another, and you do not seek the glory that is from the only God?
(King James) How can ye believe, which receive honour one of another, and seek not the honour that cometh from God only?
(Aramaic Bible in Plain English) How can you believe, who are accepting glory one from another, and you are not seeking the glory of The One God?
(Young's Literal) how are ye able -- ye -- to believe, glory from one another receiving, and the glory that is from God alone ye seek not?
Reply
Do you think John 6:9 originally had:
"for so many"?
"for all them"?

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

John 6:9 - "Here is a boy who has five barley loaves and two fish, but what is it for so many?"
what is that - literally: 'what are these'.
so many - this is the reading of the Greek NA28, MHT and TR. The reading of the Aramean Peshitta reads: 'for all of them'.

Diatessaron 18:34
Here is a lad having five loaves of barley and two fishes: but this amount, what is it for all these?

John 6:9
(Etheridge) There is here a certain youth, who hath with him five cakes of barley and two fishes; but these what are they for these all?
(Murdock) There is a lad here, who hath with him five cakes of barley, and two fishes; but what are these for all those [people]?
(Lamsa) There is a boy here, who has with him five barley loaves and two fishes; but what are these for all of them?
(KJV) There is a lad here, which hath five barley loaves, and two small fishes: but what are they among so many?

===================================
Do you think John 6:18 originally had "against them"?

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

John 6:18 - The sea raged riotously against them for a strong wind was blowing.
against them - this is the reading of the Aramean Peshitta. This text is missing from the reading of the Greek NA28, MHT and TR.

Diatessaron 18:49
And the sea was stirred up against them by reason of a violent wind that blew.

===================================
Do you think John 6:22 originally had:
"except that one whereinto his disciples entered"?
"but that his disciples were gone away alone"?

Both the Peshitta and the by-A.D. 175 Diatessaron have "except that one whereinto his disciples entered," and neither one has
"but that his disciples were gone away alone."

John 6:22 - The next day the crowd standing across the sea saw that there was no boat other than the one where his disciples had entered and that Jesus had not got on the boat with his disciples.
where his disciples had entered - this text is part of the reading of the Aramean Peshitta and the Greek MHT and TR, but it is absent from the Greek text of the NA28.
got in the boat - this is the reading of the Aramean Peshitta. In reading the Greek NA28, MHT and TR it follows: "but that his disciples had only gone away".

Diatessaron 19:16
And on the day after that, the multitude which was standing on the shore of the sea
saw that there was there no other ship save that into which the disciples had gone up,
and that Jesus went not up into the ship with his disciples
(but there were other ships from Tiberias near the place where they ate the bread when Jesus blessed it):

John 6:22
(Etheridge) The day after the people that stood on the opposite shore of the sea
saw that there was not another vessel there except that into which the disciples had ascended,
and that Jeshu had not entered with his disciples into the vessel;
(Murdock) And the next day, the multitude, who had remained on the other side of the sea,
saw that there was no other ship there, except that in which the disciples embarked,
and that Jesus did not embark in that ship with his disciples;
(KJV) The day following, when the people which stood on the other side of the sea
saw that there was none other boat there, save that one whereinto his disciples were entered,
and that Jesus went not with his disciples into the boat,
but that his disciples were gone away alone;

John 6:23
(Etheridge) but there came other boats from Tiberios near the place, where they did eat bread when Jeshu had blessed.
(Murdock) yet that other ships had come from Tiberias, near to the place where they ate the bread when Jesus blessed [it].
(KJV) (Howbeit there came other boats from Tiberias nigh unto the place where they did eat bread, after that the Lord had given thanks: )

===================================
Do you think John 6:23 originally had:
"Jesus"? "the Lord"? (if 'Jesus,' do you consider 'the Lord' a theological embellishment in Greek mss.?)

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

John 6:23 - (But) other boats came from Tiberias, near where they had eaten the bread that Jesus had blessed.
Jesus - this is the reading of the Aramean Peshitta. The reading of the Greek NA28, MHT and TR is: the Lord '.

Diatessaron 19:17
(but there were other ships from Tiberias near the place where they ate the bread when Jesus blessed it):

===================================
Do you think John 6:26 originally had:
"eaten bread"?
"eaten from/of bread"?

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

John 6:26 - Jesus answered them and said, "Truly, truly, I say to you, you are looking for Me, not because you have seen signs, but because you have eaten bread and are satisfied.
have eaten bread - this is the reading of the Aramean Peshitta. The reading of the Greek NA28, MHT and TR reads: 'having eaten from the loaves'.

Diatessaron 19:20
Jesus answered and said unto them, Verily, verily, I say unto you, Ye have not sought me because of your seeing the signs, but because of your eating the bread and being satisfied.

John 6:26
(Etheridge) Jeshu answered and said to them, Amen, amen, I tell you, You seek me, not because you considered the signs, but because you did eat the bread, and were satisfied.
(Murdock) Jesus replied and said to them: Verily, verily, I say to you, Ye seek me, not because ye saw the signs, but because ye ate the bread and were satisfied.
(Aramaic Bible in Plain English) Yeshua answered and said to them, “Timeless truth I speak to you: you seek me, not because you saw the signs but because you ate the bread and were filled.”

(KJV) Jesus answered them and said, Verily, verily, I say unto you, Ye seek me, not because ye saw the miracles, but because ye did eat of the loaves, and were filled.
(Berean Literal) Jesus answered them and said, "Truly, truly, I say to you, you seek Me not because you saw signs, but because you ate of the loaves and were satisfied.
(Young's Literal) Jesus answered them and said, 'Verily, verily, I say to you, Ye seek me, not because ye saw signs, but because ye did eat of the loaves, and were satisfied;

===================================
Do you think John 6:34 originally had:
"Our Lord"?
"Lord"?

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

John 6:34 - They said to Him, "Our Lord, always give us this bread!"
Our Lord - this is the reading of the Aramean Peshitta. The reading of the Greek NA28, MHT and TR reads: 'Lord'.

Diatessaron 19:28
They said unto him, Our Lord, give us at all times this bread.

===================================
Do you think John 6:37 originally had:
"my Father"?
"the Father"?

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

John 6:37 - Everyone who has been given Me by my Father will come to Me, and whoever comes to Me I will not cast out.
my Father - this is the reading of the Aramean Peshitta. The reading of the Greek NA28, MHT and TR reads: 'the Father'.

Diatessaron 19:31
And all that my Father hath given to me cometh unto me; and whosoever cometh unto me I shall not cast him forth without.

===================================
Do you think John 6:45 originally had:
"who heard it from the Father and learned from Him"?
"who heard and learned from the Father"?

Both the Peshitta and the by-A.D. 175 Diatessaron have "who heard it from the Father and learned from Him."

John 6:45 - It is written in the prophets, "They will all be taught by GOD!" Everyone then who has heard it from the Father and has learned from Him, comes to Me.
who heard it from the Father and learned from Him - this is the reading of the Aramean Peshitta. The reading of the Greek NA28, MHT and TR reads: "who heard and learned from the Father."

Diatessaron 19:39
It is written in the prophet, They shall all be the taught of God. Every one who heareth from the Father now, and learneth of him, cometh unto me.
Reply
D. Ford!

Another nice entry!  I'm especially glad that you looked at John 6: 22.  

Howard Teeple (The Literary Origin of the Gospel of John) has an expansive look at this one:
***
S [Source]
On the morrow the crowd,

E [Editor]
the one having stood [s. "Singular"] on the other side of the sea,

S.
saw [pl. "Plural"] that

R [Redactor]
another small boat [ploiarion] was not there except one, and that
[R tries to make it more explicit that there was only one boat and Jesus was not in it, so he must have walked on water].

S
Jesus [arth. "Arthrous"] did not get into the boat [ploion] with his disciples, but his disciples went away alone.
***
There is some complex arranging going on here.  There appears to be some argument between the Mark crowd and the John crowd.  The (Later?) John people (The Greekies, presumably...) want to leave no possibility that there is a misunderstanding about a particular aspect of Jesus' character.  Teeple sees Source, Editor, Redactor and others giving their Identities by "Arthrous" and "Anarthrous" articles in front of names.  This one verse shows strong evidence of manipulation in its Greek Derivative form.  Further, within each camp are problems.

Mark has two versions, one with Jesus in the boat and one where he dismisses the crowd and the disciples go ahead of him and "Cross Over".  In one of the versions (Ch. 4: 34 - 41), other boats are on the sea with them.  In the other, Jesus is alone.  He sees the boat with the disciples.  There are some amazing statements in both Markan versions:

"Are we to drown, for all you care?"
And
[48] And he saw that they were making headway painfully, for the wind was against them. And about the fourth watch of the night he came to them, walking on the sea. He meant to pass by them,
[49] but when they saw him walking on the sea they thought it was a ghost, and cried out;
[50] for they all saw him, and were terrified. But immediately he spoke to them and said, "Take heart, it is I; have no fear."

"Fourth Watch" is a Roman Military term.  When the disciples see Jesus, they think that they have seen a ghost.

In both Stories, the wind plays a significant role.  Why is there no mention of "Boats" <plural> in the second Story?

John sees this and attempts to reconcile the oddness as well. There are also two Stories.  As mentioned, John takes pains to assure EVERYONE that there were no other boats and then there were.  John also appears impatient with the first Passage - "...and immediately the boat was at the land..."

What is the importance of "No other boats"?  Maybe this presents absolutely no problems to everyone else.  Wouldn't be the first time.  Still, if Mark and John wrote from a Common Source (See: Jay Raskin), the Second Squall Passage has something that separates it from a common boat-at-sea-in-a-storm Story.

I dunno.  Maybe someone else sees something.  Sure is weird...

Thanx all and esp. David fors.

CW


Is this John Passage a rewrite of Mark?
Reply
Do you think John 6:68 originally had:
"answered and said, My Lord"?
"answered Him and said, Lord"?

Both the Peshitta and the by-A.D. 175 Diatessaron have "answered and said, My Lord."

John 6:68 - Simeon Kifa answered and said, "My Lord, who shall we go to? You have words of Eternal Life
       answered and said: My Lord ... - this is the reading of the Aramean Peshitta. The reading of the Greek NA28, MHT and TR reads: "answered Him and said, Lord ...".

Diatessaron 20:8
Simon Cephas answered and said, My Lord, to whom shall we go? thou 9 hast the words of eternal life. 

===================================
Do you think John 7:15 originally had:
"this man"?
"he"?

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

John 7:15 - The Jews marveled and said, "How is it possible that this man knows the scriptures when he has not learned?"
       this man - this is the reading of the Aramean Peshitta. The reading of the Greek NA28, MHT and TR reads: 'He'.

Diatessaron 28:16
And the Jews wondered, and said, How doth this man know writing, seeing he hath not learned? 

===================================
Do you think John 7:34 originally had:
"Me... Me"?  
merely one "Me"?

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

John 7:34 - You will seek Me, but will not find Me. 
You cannot come where I am. ”
       Not finding me - this is the reading of the Aramean Peshitta. In the Greek NA28 the word 'Me' is in brackets and in the Greek MHT and TR it is missing.

Diatessaron 34:51 
And ye shall seek me, and shall not find me: 
and where I shall be, ye shall not be able to come. 

John 7:34
(Darby) Ye shall seek me and shall not find [me], 
and where I am ye cannot come.
(Young's Literal)
ye will seek me, and ye shall not find; 
and where I am, ye are not able to come.'
(NKJV) You will seek Me and not find _Me_, 
and where I am you cannot come.”

===================================
Do you think John 7:35 originally had:
"Greeks... Greeks"?
"nations... pagans/heathen/profane"?

Both the Peshitta and the by-A.D. 175 Diatessaron have "nations... pagans/heathen/profane."

John 7:35 - The Jews said to one another, “Where does He intend to go so that we cannot find Him? Does He intend to go to the regions of the nations? Does He intend to teach the Gentiles?
       Does He intend to ... to teach the Gentiles? - this is the reading of the Aramean Peshitta. The reading of the Greek NA28, MHT and TR reads: "Does He intend to go to the Greeks and teach the Greeks?" In Greek one word occurs twice namely the word 'Greeks', while in Aramaic we find two words namely 'peoples' and 'Gentiles'. The last word means "unbelievers" or "wicked".

Diatessaron 34:52
The Jews said within themselves, Whither hath this man determined to go that we shall not be able to find him? can it be that he is determined to go to the regions of the nations, and teach the heathen? 

John 7:35
(Etheridge) The Jihudoyee say among themselves, Whither is this about to go, that we cannot find him ? To the countries of the nations is he to go, and to teach the Heathens ?
(Murdock) The Jews said among themselves: Whither is he about to go, that we cannot find him? Will he go to some region of the Gentiles, and teach the profane?
(Lamsa) Then the Jews said among themselves, Where is he going, that we cannot find him? why, is he planning to go to the countries of the Gentiles, to teach the pagans?

(Berean Literal) Therefore the Jews said among themselves, "Where is He about to go that we will not find Him? Is He about to go to the Dispersion among the Greeks and to teach the Greeks?
(Young's Literal) The Jews, therefore, said among themselves, 'Whither is this one about to go that we shall not find him? -- to the dispersion of the Greeks is he about to go? and to teach the Greeks;

_The Message of the New Testament and the Aramaic Bible (Targum)_, by R. Le Deaut, translated from French by Stephen F. Miletic (1982), 71pp., on 20-21
Even the Septuagint, while generally closer to the Hebrew text, is not without original interpretations, which can be attributed to the theological ideas of the translator and his historical milieu.  Examples of this are found in the identifications which actualize the Greek text (e.g., the "Greeks" in _Isaiah_ 9.11 replace the earlier "Philistines")....

===================================
Do you think John 7:36 originally had:
"Me... Me"?  
merely one "Me"?

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

John 7:36 - What is this word He said, "You will seek Me, but will not find Me, and where I am you cannot come!"
       Not finding me - this is the reading of the Aramean Peshitta. In the reading of the Greek NA28 the word 'Me' is in brackets and in the reading of the Greek MHT and TR it is missing.

Diatessaron 34:53
What is this word that he said, Ye shall seek me, and shall not find me: and where I am, ye cannot come?

John 7:36
(Darby) What word is this which he said, Ye shall seek me and shall not find [me]; and where I am ye cannot come?
(Young's Literal) what is this word that he said, Ye will seek me, and ye shall not find? and, Where I am, ye are not able to come?'

===================================
Do you think John 7:42 originally had:
"the village of David"?
"the village where David came from"?

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

John 7:42 - Doesn't the Scripture say that the Christ will come from the descendants of David and from Bethlehem, the village of David? "
       offspring - literally 'seed'.
       the village of David - this is the reading of the Aramean Peshitta. The reading of the Greek NA28, MHT and TR reads: 'the village where David came from'.

Diatessaron 35:6
Hath not the scripture said that from the seed of David, and from Bethlehem, the village of David, the Messiah cometh? 

===================================
Do you think John 7:45 originally had:
"the priests said"?
"they said"?

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

John 7:45 - The guards returned to the chief priests and Pharisees. The priests said to them, "Why didn't you bring Him?"
       The priests said ... - this is the reading of the Aramean Peshitta. The reading of the Greek NA28, MHT and TR reads: 'they said ...'

Diatessaron 35:9
And those officers came to the chief priests and Pharisees: and the priests said unto them, Why did ye not bring him? 

===================================
Do you think John 7:47 originally had:
"said to them"?
"answered them"?

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

John 7:47 - The Pharisees said to them, “Have you (sometimes) been deceived?
       said to them - this is the reading of the Aramean Peshitta. The reading of the Greek NA28, MHT and TR reads "answered them."

Diatessaron 35:11
The Pharisees said unto them, Perhaps ye also have gone astray? 

===================================
Do you think John 8:12 originally had:
"find"?
"have"?

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

John 8:12 - Jesus spoke to them again and said, “I AM the Light of the world. He who follows Me will not walk in darkness, but will find the Light of Life. ”
       find - this is the reading of the Aramean Peshitta. The reading of the Greek NA28, MHT and TR reads: 'have'.

Diatessaron 35:23
And Jesus addressed them again, and said, I am the light of the world; and he that followeth me shall not walk in darkness, but shall find the light of life.

===================================
Do you think John 8:16 originally had:
"I and my Father who sent me"?
"I and the Father who sent me"?
"I and he who sent Me"?

Both the Peshitta and the by-A.D. 175 Diatessaron have "I and my Father who sent me."

John 8:16 - Even though I judge, (yet) my judgment is true, for I am not alone, but I and my Father who sent me.
       my Father - this is the reading of the Aramean Peshitta. The reading of the Greek MHT and TR reads: 'the Father', and the reading of the Greek NA28 says: 'but I and he who sent Me'.

Diatessaron 35:27
And even if I judge, my judgement is true; because I am not alone, but I and my Father which sent me.

===================================
Do you think John 8:18 originally had:
"my Father"?
"rhe Father"?

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

John 8:18 - I AM who testify of Myself and my Father who sent Me testifies of Me. "
       my Father - this is the reading of the Aramean Peshitta. The reading of the Greek NA28, MHT and TR reads: 'the Father'.

Diatessaron 35:29
I am he that beareth witness to myself, and my Father which sent me beareth witness to me.

===================================
Do you think John 8:19 originally had:
"Jesus answered and said"?
"Jesus answered"?

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

John 8:19 - They said to Him, "Where is Your Father?" Jesus answered and said to them, "You do not know Me and (also) My Father. If you knew Me, you would also know my Father."
       Jesus answered and said to them - this is the reading of the Aramean Peshitta. The reading of the Greek NA28, MHT and TR reads: 'Jesus replied'.

Diatessaron 35:30
They said unto him, Where is thy Father? Jesus answered and said unto them, Ye know not me, nor my Father: for did ye know me, ye would know my Father. 

===================================
Do you think John 8:25 originally had:
"the Yehudians/Jews"?
"they"?

Both the Peshitta and the by-A.D. 175 Diatessaron have "the Yehudians/Jews."

 John 8:25 - The Jews said to Him, "Who are You?" Jesus said to them, “What I have already started to say to you.
       The Jews - this is the reading of the Aramean Peshitta. The reading of the Greek NA28, MHT and TR reads: 'She'.

Diatessaron 35:36
The Jews said, And thou, who art thou? Jesus said unto them, If I should begin to speak unto you, I have concerning you many words and judgement: but he that sent me is true; 

John 8:25 (Young's Literal)
They said, therefore, to him, 'Thou -- who art thou?' and Jesus said to them, 'Even what I did speak of to you at the beginning;

===================================
Do you think John 8:29 originally had:
"my Father"?
"the Father"?
"He"?

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

John 8:29 - He who sent Me is with Me. My Father has never left Me alone because I always do what He thinks is right. ”
       My Father - this is the reading of the Aramean Peshitta. The reading of the Greek MHT and TR reads 'the Father' and the reading of the Greek NA28 reads 'He'.

Diatessaron 35:40
And he that sent me is with me; and my Father hath not left me alone; because I do what is pleasing to him at all times.

===================================
Do you think John 8:33 originally had:
"they said to Him"?
"They answered Him"?

Both the Peshitta and the by-A.D. 175 Diatessaron have "they said to Him."

John 8:33 - They said to Him, “We are Abraham's descendants and have never worked as slaves for anyone. How can you say, 'You will be set free!'? ”
       They said to Him - according to the reading of the Aramean Peshitta. The reading of the Greek NA28, MHT and TR reads: "They answered Him."
       offspring - literally: 'seed'.

Diatessaron 35:44
They said unto him, We are the seed of Abraham, and have never served any man in the way of slavery: how then sayest thou, Ye shall be free children?
Reply
Do you think John 8:54 originally had:
"said to them"?
"answered"?

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

John 8:54 - Jesus said to them, “If I glorify Myself, my glory is nothing. It is My Father who glorifies Me, of whom you say, "He is our GOD!"
said to them - this is the reading of the Aramean Peshitta. The reading of the Greek NA28, MHT and TR reads "answered".

Diatessaron 36:4
Jesus said unto them, If I glorify myself, my glory is nothing: my Father is he that glorifieth me; of whom ye say, that he is our God;

John 8:54
(Berean Literal) Jesus answered,
"If I glorify Myself, My glory is nothing; it is My Father glorifying Me, of whom you say, 'He is our God.'
(Aramaic Bible in Plain English) Yeshua said to them,
“If I glorify Myself, My glory is nothing; it is my Father who glorifies me, he of whom you say, 'He is our God.' “
(Young's Literal) Jesus answered,
'If I glorify myself, my glory is nothing; it is my Father who is glorifying me, of whom ye say that He is your God;

===================================
Do you think John 9:4 originally had:
"I must"?
"we must"?

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

John 9:4 - I must do the works of Him who sent Me while it is daytime. The night comes when no one can work.
I must ... - this is the reading of the Aramean Peshitta and of the Greek MHT and TR. The reading of the Greek NA28 reads: 'We ...'

Diatessaron 36:13
It is incumbent on me to do the deeds of him that sent me, while it is day: a night will come, and no man will be able to busy himself.

John 9:4
(NIV) As long as it is day, we must do the works of him who sent me. Night is coming, when no one can work.
(Berean Literal) It behooves us to work the works of the One having sent Me while it is day; night is coming, when no one is able to work.
(King James) I must work the works of him that sent me, while it is day: the night cometh, when no man can work.
(Aramaic Bible in Plain English) “It is fitting that I do the works of him who has sent me while it is day; the night is coming in which a man cannot work.”
(Young's Literal) it behoveth me to be working the works of Him who sent me while it is day; night doth come, when no one is able to work: --

===================================
Do you think John 9:11 originally had:
"he answered and said"? merely "answered"?
"to them"?
"in the water"? "in the pool"? nothing like that?

Both the Peshitta and the by-A.D. 175 Diatessaron have "he answered and said," "to them," and "in the water."

John 9:11 - He answered and said to them, "A man by the name of Jesus made mud, smeared it on my eyes, and said to me,
'Wash in the water of Siloam!'
I went (there), washed and I could see.”
He answered and said - this is the reading of the Aramean Peshitta and the Greek MHT and TR. The reading of the Greek NA28 reads: "He replied."
against them - these words are part of the reading of the Aramean Peshitta, but they are missing from the reading of the Greek MHT, TR and NA28.
in the water - this is the reading of the Aramean Peshitta. The lecture of the Greek MHT and TR reads: 'in the pond' or: 'in the water bath'. These words are missing in the reading of the Greek NA28.

Diatessaron 36:20
He answered and said unto them,
A man named Jesus made clay, and smeared it on my eyes, and said unto me,
Go and wash in the water of Siloam:
and I went and washed, and received sight.

John 9:11
(Berean Literal) He answered,
"The man called Jesus made clay, and anointed my eyes, and He said to me,
'Go to Siloam and wash.'
Therefore having gone and having washed, I received sight."
(Aramaic Bible in Plain English) He answered and said to them,
“A man by the name'Yeshua' made clay and anointed me on my eyes and said to me,
'Go wash in the water of Shilokha',
and I went, I washed and I saw.”
(Young's Literal) he answered and said,
'A man called Jesus made clay, and rubbed my eyes, and said to me,
Go away to the pool of Siloam, and wash;
and having gone away and having washed, I received sight;'

===================================
Do you think John 9:15 originally had:
'How come you can see?'?
"how he had become sighted"?

Both the Peshitta and the by-A.D. 175 Diatessaron have the question, 'How come you can see?'

John 9:15 - Again the Pharisees asked him, "How come you can see?" He said to them, "He put mud on my eyes, I washed and I could see."
How come you can see? - this is the reading of the Aramean Peshitta. The reading of the Greek NA28, MHT and TR reads: 'how he had become sighted'.

Diatessaron 36:24
And again the Pharisees asked him, How didst thou receive sight? And he said unto them, He put clay on mine eyes, and I washed, and received sight.

John 9:15
(Berean Literal) Therefore the Pharisees also were asking him again how he had received sight. And he said to them, "He put clay on my eyes, and I washed, and I see."
(Aramaic Bible in Plain English) And the Pharisees asked him again, “How did sight come to you?” He said to them, “He put clay on my eyes and I washed and sight came to me.”
(Young's Literal) Again, therefore, the Pharisees also were asking him how he received sight, and he said to them, 'Clay he did put upon my eyes, and I did wash -- and I see.'

===================================
Do you think John 9:19 originally had:
"asked them and said"?
merely "asked them"?

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

John 9:19 - They asked them, “Is this your son whom you say was born blind? How can he see now? ”
They asked them - this is the reading of the Aramean Peshitta. The Greek NA28, MHT and TR read: 'They asked them and said'.

Diatessaron 36:28
and asked them, Is this your son, of whom ye said that he was born blind? how then, behold, doth he now see?

===================================
Do you think John 9:25 originally had:
"he answered and said to them"?
"he answered"?

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

John 9:25 - He answered and said to them, “Whether He is a sinner I do not know. One thing I know that I was blind (but can now see!)
He answered and said to them - this is the reading of the Aramean Peshitta. The reading of the Greek NA28, MHT and TR reads: 'He then replied'.

Diatessaron 36:34
He answered and said unto them, Whether he be a sinner, I know not: I know one thing, that I was blind, and I now see.

John 9:25
(Berean Literal) Then he answered, "Whether He is a sinner I do not know. One thing I do know, that being blind, now I see."
(Aramaic Bible in Plain English) He answered and said to them, “If he is a sinner, I do not know, but one thing I do know: I was blind and behold, now I see.”
(Young's Literal) he answered, therefore, and said, 'If he be a sinner -- I have not known, one thing I have known, that, being blind, now I see.'

===================================
Do you think John 9:27 originally had:
"he said to them"?
"he answered them"?

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

John 9:27 - He said to them, “I have already told you, (but) you have not listened. Why do you want to hear it again? Do you also want to become his disciples? "
He said to them - this is the reading of the Aramean Peshitta. The reading of the Greek NA28, MHT and TR reads: "He answered them."

Diatessaron 36:36
He said unto them, I said unto you, and ye did not hear: what wish ye further to hear? ye also, do ye wish to become disciples to him?
Reply
How would you translate the Greek John 9:39a?
("For judgment I came into this world"? "For judgment I did come to this world"?)
How do you think John 9:39 originally read?

Both the Peshitta and the by-A.D. 175 Diatessaron can yield "To judge the world am I come"/“For the judgment of this world I have come."

John 9:39 - Jesus said, "I have come before the judgment of this world,
that those who cannot see may see, and those who (may) see may become blind."
I have come to the judgment of this world - this is the reading of the Aramean Peshitta. The reading of the Greek NA28, MHT and TR reads: 'I have come to a judgment in this world'.

John 9:39
(Berean Literal) And Jesus said, "For judgment I came into this world,
that those not seeing may see, and those seeing may become blind."
(Young's Literal) And Jesus said, 'For judgment I to this world did come,
that those not seeing may see, and those seeing may become blind.'
(KJV) And Jesus said, For judgment I am come into this world,
that they which see not might see; and that they which see might be made blind.

Diatessaron 37:1
And Jesus said, To judge the world am I come,
so that they that see not may see, and they that see may become blind.

John 9:39
(Aramaic Bible in Plain English) And Yeshua said, “For the judgment of this world I have come,
that those who do not see may see, and that those who see may become blind.”
(Etheridge) Jeshu said to them, For the judgment of this world am I come,
that they who see not may see, and they who see may be made blind.
(Murdock) And Jesus said: For the judgment of this world, have I come;
that they who see not, might see; and that they who see, might become blind.
(APNT) And Jesus said, "I have come for the judgment of this world,
so that those who do not see may see and those who see may become blind."

===================================
Do you think John 10:8 originally had "before Me"?

Neither the Peshitta nor the by-A.D. 175 Diatessaron have "before Me."

John 10:8 - All who have come (before Me) are thieves and robbers, but the flock has not listened to them.
before Me - this text occurs in the reading of the Greek NA28, MHT and TR, but is missing from the reading of the Aramaic Peshitta.

Diatessaron 37:11
And all that came are thieves and stealers: but the sheep heard them not.

===================================
Do you think John 10:9 originally had:
"he will live"?
"he will be saved"?
(if "he will live," do you consider "he will be saved" a theological embellishment in Greek mss.?)

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

John 10:9 - I AM the Door. If anyone enters through Me, he will live and he will go in and out and find pasture.
he will live - this is the reading of the Aramean Peshitta. The reading of the Greek NA28, MHT and TR reads: 'he will be saved' or 'he will be saved'.

Diatessaron 37:12
I am the door: and if a man enter by me, he shall live, and shall go in and go out, and shall find pasture.

===================================
Do you think John 10:15 originally had:
"my Father... my Father"?
"the Father... the Father"?

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

John 10:15 - as my Father knows Me and I know my Father, and I lay down my life for the flock.
my Father - this is the reading of the Aramean Peshitta. The reading of the Greek NA28, MHT and TR reads: 'the Father'.

Diatessaron 37:18
as my Father knoweth me, and I know my Father; and I give myself for the sheep.

John 10:15
(Young's Literal) according as the Father doth know me, and I know the Father, and my life I lay down for the sheep,

===================================
Do you think John 10:17 originally had:
"my Father"?
"the Father"?

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

John 10:17 - That is why my Father loves Me, because I lay down my life to take it again.
my Father - this is the reading of the Aramean Peshitta. The reading of the Greek NA28, MHT and TR reads: 'the Father'.

Diatessaron 37:20
And therefore doth my Father love me, because I give my life, that I may take it again.

===================================
Do you think John 10:18 originally had:
"of Myself"?
"of my own will"?

Both the Peshitta and the by-A.D. 175 Diatessaron have "of my own will."

John 10:18 - No one takes it from Me, but I voluntarily take it off. I have power to take it off and I have power to take it again. I received this commandment from my Father. ”
voluntary - this is the reading of the Aramean Peshitta. The reading of the Greek NA28, MHT and TR reads: 'from Myself'.

Diatessaron 37:21
No man taketh it from me, but l leave it of my own choice. And I have the right to leave it, and have the right also to take it. And this commandment did I receive of my Father.

John 10:18
(Berean Literal) No one takes it from Me, but I lay it down of Myself. I have authority to lay it down, and I have authority to take it again. This commandment I received from My Father."
(Young's Literal) no one doth take it from me, but I lay it down of myself; authority I have to lay it down, and authority I have again to take it; this command I received from my Father.'
(KJV) No man taketh it from me, but I lay it down of myself. I have power to lay it down, and I have power to take it again. This commandment have I received of my Father.

(Etheridge) No man taketh it away from me, but I lay it down from my will; for I am able to lay it down, and I am able to take it again; for this commandment have I received from my Father.
(Murdock) There is no one that taketh it from me; but I lay it down of my own pleasure: for I have authority to lay it down, and authority to resume it again; because I have received this command from my Father.
(Aramaic Bible in Plain English) “No man takes it from me; I am laying it down of my own will, for I am authorized to lay it down, and I am authorized to receive it again; this commandment I have received from my Father.”
(APNT) No one takes it away from me, but rather I lay it down by my [own] will, for I have authority to lay it down and I have authority to take it up again, for I have received this command from my Father."

===================================
Do you think John 10:32 originally had:
"said to them"?
"answered them"?

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

John 10:32 - Jesus said to them, “I have shown you many good works from my Father. Which of those works do you want to stone Me for? "
said to them - this is the reading of the Aramean Peshitta. The reading of the Greek NA28, MHT and TR reads: "answered them."

Diatessaron 37:35
Jesus said unto them, Many good deeds from my Father have I shewed you; because of which of them, then, do ye stone me?

===================================
Do you think John 10:25 originally had:
"answered and said to them"?
"answered them"?

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

John 10:25 - Jesus answered and said to them, "I have told you, (but) you do not believe (it). The works that I do in the Name of My Father testify of Me.
answered and said to them - this is the reading of the Aramean Peshitta. The reading of the Greek NA28, MHT and TR reads: "answered them."

Diatessaron 37:28
He answered and said unto them, I told you, and ye believe not: and the deeds that I do in my Father's name bear witness to me.

===================================
Do you think John 10:33 originally had:
"said to Him"?
"answered Him"?

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

John 10:33 - The Jews said to Him, "We do not stone You for a good work, but because You blaspheme, and because You, being a Man, make Yourself GOD."
said to Him - this is the reading of the Aramean Peshitta. The reading of the Greek NA28, MHT and TR reads: 'answered Him'.

Diatessaron 37:36
The Jews said unto him, Not for the good deeds do we stone thee, but because thou blasphemest; and, whilst thou art a man, makest thy self God.

===================================
Do you think John 10:34 originally had:
"said to them"?
"answered them"?

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

John 10:34 - Jesus said to them, "Is it not written in your Law, 'I said, You are gods!'?
said to them - this is the reading of the Aramean Peshitta. The reading of the Greek NA28, MHT and TR reads: "answered them."

Diatessaron 37:37
Jesus said unto them, Is it not thus written in your law, I said, Ye are gods?

===================================
Do you think John 10:38 originally had:
"my Father is in me, and I in my Father"?
"the Father is in me, and I in the Father"?
"the Father is in me, and I in Him"?

Both the Peshitta and the by-A.D. 175 Diatessaron have "my Father is in me, and I in my Father."

John 10:38 - But if I do them, then believe in the works, even though you do not believe in Me, that you may know and believe that
my Father is in Me and I in my Father. "
my Father - this is the reading of the Aramean Peshitta. The reading of the Greek NA28, MHT and TR reads: 'the Father'.
in my Father - this is the reading of the Aramean Peshitta and the Greek NA28. The reading of the Greek MHT and TR reads 'in Him'.

Diatessaron 37:41
If then I do not the deeds of my Father, ye believe me not. But if I do, even if ye believe not me, believe the deeds: that ye may know and believe that
my Father is in me, and I in my Father.

John 10:38
(Berean Literal) But if I do, even if you do not believe Me, believe the works, so that you may know and may understand that
the Father is in Me, and I in the Father."
(Aramaic Bible in Plain English) “But if I am doing them, even though you do not believe me, believe those deeds, so that you may know and that you may believe that
my Father is in me and I in my Father.”
(Young's Literal) and if I do, even if me ye may not believe, the works believe, that ye may know and may believe that
in me is the Father, and I in Him.'

===================================
Do you think John 10:40 originally had "again"?

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

John 10:40 - He crossed the Jordan to where John had first baptized and stayed there.
He crossed the Jordan - this is the reading of the Aramean Peshitta. The reading of the Greek NA28, MHT and TR reads: "He crossed the Jordan again."

Diatessaron 37:43
And he went beyond Jordan to the place where John was baptizing formerly; and abode there.

John 10:40
(Berean Literal) And He departed again beyond the Jordan, to the place where John was baptizing at first. And He stayed there.
(Aramaic Bible in Plain English) And he went on to the crossing of The Jordan, to the place where Yohannan had been before when he was baptizing, and there he stayed.
(Young's Literal) and went away again to the other side of the Jordan, to the place where John was at first baptizing, and remained there,

===================================
Do you think John 11:1 originally had:
"brother of Mary and Martha"?
"town of Mary and her sister Martha"?

Both the Peshitta and the by-A.D. 175 Diatessaron have "brother of Mary and Martha."

John 11:1 - There was a sick man, Lazarus, from the village of Bethany, brother of Mary and Martha.
from the village of Bethany ... - this is the reading of the Aramean Peshitta. The reading of the Greek NA28, MHT and TR reads: "from Bethany, the village of Mary and her sister Martha." The Greek text is a bit strange because when we know that Lazarus was from Bethany, then of course his sisters were also from there and need not be said extra by the addition: 'the village of Mary and her sister Martha'. See also the note at Mt. 21:17.

Diatessaron 37:46
And there was a sick man, named Lazarus, of the village of Bethany, the brother of Mary and Martha.

John 11:1
(Etheridge) BUT a certain man was sick, Loozar, of the village Bethania: (he was) the brother of Mariam and of Martha.
(Murdock) And a certain man was sick, Lazarus of the town of Bethany, the brother of Mary and Martha.
(KJV) Now a certain man was sick, named Lazarus, of Bethany, the town of Mary and her sister Martha.

===================================
Do you think John 11:2 originally had:
"Jesus"?
"the Lord"?
(if "Jesus," do you consider "the Lord" a theological embellishment in Greek mss.?)

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

John 11:2 - It was this Mary who anointed the feet of Jesus with oil and dried them with her hair, and her brother Lazarus was sick.
Jesus - this is the reading of the Aramean Peshitta. The reading of the Greek NA28, MHT and TR reads: 'the Lord'.

Diatessaron 37:47
And Mary was she that anointed with sweet ointment the feet of Jesus, and wiped them with her hair; and Lazarus, who was sick, was the brother of this woman.

===================================
Do you think John 11:3 originally had:
"Our Lord"?
"the Lord"?

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

John 11:3 - Both of his sisters sent (someone) to Jesus and (made him) say, "Our Lord, behold, he who loves You is sick."
[(‹Lites›)] say - literally it says, "they said."
Our Lord - this is the reading of the Aramean Peshitta. The reading of the Greek NA28, MHT and TR reads: 'the Lord'.

Diatessaron 37:48
And his sisters sent unto Jesus, and said unto him, Our Lord, behold, he whom thou lovest is sick.

===================================
Do you think John 11:4 originally had:
"But Jesus said"?
"When Jesus heard this, He said"?

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

John 11:4 - But Jesus said, "This sickness is not of mortal (kind), but to the glory of GOD, that it may glorify the Son of GOD."
But Jesus said - this is the reading of the Aramean Peshitta. The reading of the Greek NA28, MHT and TR reads: "When Jesus heard this, He said."

Diatessaron 37:49
But Jesus said, This sickness is not unto death, but for the glorifying of God, that the Son of God may be glorified because of it.

===================================
Do you think John 11:5 originally had:
"Martha and Mary and Lazarus"?
"Martha and her sister and Lazarus"?

Both the Peshitta and the by-A.D. 175 Diatessaron have "Martha and Mary and Lazarus."

John 11:5 - Jesus loved Martha, Mary and Lazarus.
Mary - this is the reading of the Aramean Peshitta. The reading of the Greek NA28, MHT and TR reads: 'and her sister'.

Diatessaron 37:50
And Jesus loved Martha, and Mary, and Lazarus.

John 11:5
(Berean Literal) Now Jesus loved Martha and her sister and Lazarus.
(Aramaic Bible in Plain English) Now Yeshua did love Martha and Maryam and Lazar.
(Young's Literal) And Jesus was loving Martha, and her sister, and Lazarus,

===================================
Do you think John 11:7 originally had:
"his disciples"? "the disciples"
"Come"?

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

John 11:7 - Then He said to His disciples, "Come, let's go back to Judea!"
his disciples - this is the reading of the Aramean Peshitta. The reading of the Greek NA28, MHT and TR reads: 'the disciples'.
Come - this is the reading of the Aramean Peshitta. This word is missing in the reading of the Greek NA28, MHT and TR.

Diatessaron 37:52
And after that, he said unto his disciples, Come, let us go into Judaea.
Reply
Do you disagree with any of this?:

_The Jewish Targums and John's Logos Theology_, John Ronning (2010), 315pp, 235 
Today the Targums are little known. The Aramaic-speaking, Targum-conscious audience of the first century no longer exists. ....I would say that my study of the Targums has convinced me that in order to appreciate more fully the meaning of John's Gospel, both Jew and Gentile need to be familiar with the Targums, for the simple reason that so many points of interpretation in John seem to hinge on them. John must have expected Aramaic-speaking Jewish Christians to help their Gentile brothers in understanding the Jewish background to the Gospel, in order to grasp its full meaning.
Reply
Do you think John 11:19 originally had:
"had joined the women around Martha and Mary to comfort them"?
"had come to Martha and Mary to comfort them"?
"had come to Martha and Mary to comfort their heart/s"?

Both the Peshitta and the by-A.D. 175 Diatessaron have "had come to" the two women "to comfort their heart/s."

John 11:19 - Many of the Jews had come to Martha and Mary 
to comfort them about their brother.
       to Martha and Mary - this is the reading of the Aramean Peshitta and the Greek NA28. The reading of the Greek MHT and TR reads: 'after (‹hen›) who were around Martha and Maria', where 'them' is a feminine plural.
       to comfort them - the reading of the Aramean Peshitta literally says: 'to comfort their hearts'.

Diatessaron 38:3
and many of the Jews came unto Mary and Martha, 
to comfort their heart because of their brother. 

John 11:19
(NKJV) And many of the Jews had joined the women around Martha and Mary, 
to comfort them concerning their brother.
(Berean Literal) and many of the Jews had come unto Martha and Mary, 
that they might console them concerning the brother.
(Aramaic Bible in Plain English) And many of the Judeans were coming to Martha and Maryam 
to comfort their hearts concerning their brother.
(Young's Literal) and many of the Jews had come unto Martha and Mary, 
that they might comfort them concerning their brother;

===================================
Do you think John 11:21 originally had:
"my Lord"?
"Lord"?

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

John 11:21 - Martha said to Jesus, “My Lord, if you had been here my brother would not have died.
       My Lord - this is the reading of the Aramean Peshitta. The lecture of the Greek NA28, MHT and TR reads: 'Lord'.

Diatessaron 38:6
Martha then said unto Jesus, My Lord, if thou hadst been here, my brother had not died.

===================================
Do you think John 11:27 originally had:
"my Lord"?
"Lord"?

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

John 11:27 - She said to Him, "Yes, my Lord, I believe that You are the Christ, the Son of GOD, who has come into the world."
       my Lord - this is the reading of the Aramean Peshitta. In the Greek NA28, MHT and TR we read: 'Lord'.

Diatessaron 38:11
She said unto him, Yea, my Lord: I believe that thou art the Messiah, the Son of God, that cometh into the world.

===================================
Do you think John 11:29 originally had:
"she... she"?
"Mary... she"?

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

John 11:29 - When Mary heard that, she quickly got up and went to Him.
       Mary - this is the reading of the Aramean Peshitta. The reading of the Greek NA28, MHT and TR reads: 'she'.

Diatessaron 38:13
And Mary, when she heard, rose in haste, and came unto him. 

John 11:29
(Berean Literal) And she, when she heard, rose up quickly and was coming to Him.
(Aramaic Bible in Plain English) And when Maryam heard, she arose quickly and came to him.
(Young's Literal) she, when she heard, riseth up quickly, and doth come to him;

===================================
Do you think John 11:32 originally had:
"my Lord"?
"Lord"?

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

John 11:32 - When Mary came where Jesus was and saw Him, she fell at his feet and said to Him, "My Lord, if You had been here, my brother would not have died!"
       My Lord - this is the reading of the Aramean Peshitta. The lecture of the Greek NA28, MHT and TR reads: 'Lord'.

Diatessaron 38:16
And Mary, when she came to where Jesus was, and saw him, fell at his feet, and said unto him, If thou hadst been here, my Lord, my brother had not died.

===================================
Do you think John 11: originally had:
"our Lord"?
"Lord"?

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

John 11:34 - And He said, "Where have you put him?" They said to Him, "Our Lord, come and see!"
       Our Lord - this is the reading of the Aramean Peshitta. The lecture of the Greek NA28, MHT and TR reads: 'Lord'.

Diatessaron 38:13
and he said, In what place have ye laid him? And they said unto him, Our Lord, come and see.

===================================
Do you think John 11:47 originally had:
"gathered a sanhedrin"?
"gathered"? 
Both the Peshitta and the by-A.D. 175 Diatessaron have "gathered."

John 11:47 - The chief priests and the Pharisees came together and said, “What must we do, for this Man is doing (so) many signs.
       came together - this is the reading of the Aramean Peshitta. The reading of the Greek NA28, MHT and TR reads: 'gathered the Council ('the Sanhedrin').

Diatessaron 38:31
And the chief priests and the Pharisees gathered, and said, What shall we do? for lo, this man doeth many signs.

John 11:47
(Berean Literal) Therefore the chief priests and the Pharisees gathered a council [Greek:  synedrion/συνέδριον/council] and were saying, "What are we to do? For this man does many signs.
(Aramaic Bible in Plain English) And the Chief Priests and the Pharisees were gathered, and they were saying, “What shall we do? This man is doing great miracles.”
(Young's Literal) the chief priests, therefore, and the Pharisees, gathered together a sanhedrin, and said, 'What may we do? because this man doth many signs?

4892. sunedrion
https://biblehub.com/greek/4892.htm
4892 synédrion (from 4862 /sýn, "identified with" and hedra, "a convening, sitting together") – "a council of leading Jews (Mk 13:9, Mt 10:17), or the Jewish council at Jerusalem, the Sanhedrin (Aramaic form of synedrion), the High Court, the Senate, composed of 71 members comprising members of: high-priestly families, Pharisees learned in the law, and a lay element of Elders" (Souter).
4892 (synédrion) is also used of the smaller councils ("lower courts") throughout Israel which consisted of 23 members (cf. Mt 5:21,22).
[The Great Sanhedrin met in Jerusalem and basically lacked jurisdiction in Galilee and Samaria (Dr. Maclean, Hasting's Dict. of Ap. Ch.). Local synagogues however exercised considerable authority (see C. Bigg, St. Peter and Jude, 25).]

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Do you think John 12:16 originally had:
"at that time"?
"initially"?

Both the Peshitta and the by-A.D. 175 Diatessaron have "at that time."

John 12:16 - But at that time his disciples did not understand this, but when Jesus was glorified, his disciples remembered that these things were written about Him and they did these things for Him. 
at that time - this is the reading of the Aramean Peshitta. The reading of the Greek NA28, MHT and TR reads: 'first' or: 'initially'.

Diatessaron 39:25
And the disciples did not know this at that time: but after that Jesus was glorified, his disciples remembered that these things were written of him, and that this they had done unto him. 

John 12:16
(Berean Literal) His disciples did not know these things from the first, but when Jesus was glorified, then they remembered that these things were written of Him, and these things they had done to Him.
(Young's Literal) And these things his disciples did not know at the first, but when Jesus was glorified, then they remembered that these things were having been written about him, and these things they did to him.
(KJV) These things understood not his disciples at the first: but when Jesus was glorified, then remembered they that these things were written of him, and that they had done these things unto him. 

(Etheridge) But these the disciples knew not at that time; but when Jeshu was glorified, the disciples remembered that these were written concerning him, and (that) these (things) they had done unto him.
(Murdock) These things understood not his disciples, at that time; but when Jesus was glorified, then his disciples remembered that these things were written of him, and that they did them to him.
(Aramaic Bible in Plain English) But his disciples did not understand these things at that time, but when Yeshua was glorified, his disciples were reminded that these things were written about him and that they had done these things to him.

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Do you think John 12:20 originally had:
"Gentiles" (as in, people residing outside of Judea)?
"Greeks"?

Both the Peshitta and the by-A.D. 175 Diatessaron have "Gentiles" (as in, people residing outside of Judea).

John 12:20 - There were also some of the nations who went up to the Feast to worship.
       some of the nations - this is the reading of the Aramean Peshitta. The Greek NA28, MHT and TR read: 'some Greeks'.

Diatessaron 40:6
And there were among them certain Gentiles also, which had come up to worship at the feast: 

John 12:20
(Berean Literal) Now there were certain Greeks among those coming up that they might worship at the feast.
(Young's Literal) And there were certain Greeks out of those coming up that they may worship in the feast,
(KJV) And there were certain Greeks among them that came up to worship at the feast:

John 12:20
(Etheridge) Now there were also from the Gentiles men who had ascended to worship at the feast.
(Murdock) And there were also among the people, some who had come up to worship at the feast.
(Aramaic Bible in Plain English) But there were also some of them from among the Gentiles who came up to worship at the feast.
(APNT) And there were also some of the Gentiles, men among them who had gone up to worship at the feast.

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Do you think John 12:21 originally had:
"my Lord"?
"Lord"?

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

John 12:21 - They went to Philip, who came from Bethsaida to Galilee, and they asked him and said to him, "My Lord, we want to see Jesus."
       My Lord - this is the reading of the Aramean Peshitta. The reading of the Greek NA28, MHT and TR reads: 'Lord'.

Diatessaron 40:7
these therefore came to Philip, who was of Bethsaida of Galilee, and asked him, and said unto him, My lord, we wish to see Jesus. 

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Do you think John 12:23 originally had:
"answered and said to them"?
"answered them and said"?

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

John 12:23 - Jesus answered and said to them, “The hour has come that the Son of Man will be glorified.
       answered and said to them - this is the reading of the Aramean Peshitta. The reading of the Greek NA28, MHT and TR reads: "answered them and said".

Diatessaron 40:8
And Jesus answered and said unto them, The hour is come nigh, in which the Son of man is to be glorified.

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Do you think John 12:28 originally had:
"voice was heard"?
"voice came"?

Both the Peshitta and the by-A.D. 175 Diatessaron have "voice was heard."

John 12:28 - Father, glorify your Name!" Then there was a voice from heaven (saying), "I have glorified Him, and I will glorify Him again!"
       there was - more literally, 'could be heard', after the reading of the Aramean Peshitta. The reading of the Greek NA28, MHT and TR reads: 'came there ...'

Diatessaron 40:13
My Father, glorify thy name. And a voice was heard from heaven, I have glorified it, and shall glorify it. 

John 12:28
(Berean Literal) Father, glorify Your name." Therefore a voice came from heaven: "I have both glorified it, and I will glorify it again."
(Aramaic Bible in Plain English) “Father, glorify your name.” And a voice was heard from Heaven: “I have glorified and I am glorifying it again.”
(Young's Literal) Father, glorify Thy name.' There came, therefore, a voice out of the heaven, 'I both glorified, and again I will glorify it;'

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Do you think John 12:30 originally had "to them"?

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

John 12:30 - Jesus answered and said to them, “This voice was not for me, but for you.
       against them - this text is part of the reading of the Aramean Peshitta, but not of the reading of the Greek NA28, MHT and TR.

Diatessaron 40:15
Jesus answered and said unto them, Not because of me was this voice, but because of you.
Reply
Sheol is a Hebrew word. And an Aramaic word. Sheol (as in, the grave, death), appears in the Hebrew OT, and in the Aramaic NT. That word seems to derive from sheol (as in, ask, request, require, demand), and _that_ word is in the Aramaic portion of the OT (in Daniel and Ezra).

https://www.abarim-publications.com/Meaning/Sheol.html
The name Sheol: Summary
Meaning
Asked For
Etymology
From the verb שאל (sha'al), to ask or ask for.
Related names
• Via שאל (sha'al): Saul, Sheal, Shealtiel, Shelah
The concept of Sheol
The name Sheol in the Bible
Etymology of the name Sheol
Scholars have looked far and wide to explain the name Sheol via words found in other languages but no explanation wholly satisfied and we're back to the obvious, albeit difficult to explain, namely that the name Sheol comes from the verb שאל (sha'al), meaning to ask, inquire, borrow, beg:

Excerpted from: Abarim Publications' Biblical Dictionary
שאל
The verb שאל (sha'al) means to ask. Noun שאלה (she'la) means request or petition, and noun משאלה (mish'ala) means petition or desire. The difficult noun שאול (she'ol) refers primarily to the grave and by extension to death and decomposition. ....
Sheol meaning
The name Sheol means the same thing as the name Saul, namely Asked For, which is obviously curious enough to have scholars franticly look for another explanation, to no avail.
Some say that Sheol was named such because it's never satisfied and will always ask for more (Proverbs 27:20 and 30:16). But perhaps the concept of Sheol originated as a place of rest after a life of trial (1 Kings 2:6).
Perhaps it even reflects the original sin: death is something we asked for when we ate from the fruit of the tree of knowledge of good and evil, just like our liberties were infringed when we asked for a king to rule over us (1 Samuel 8:7).

_Basics of Biblical Aramaic: Complete Grammar, Lexicon, and Annotated Text_ by Miles V. Van Pelt (2011), 235pp., 234
https://www.amazon.com/Miles-V-Van-Pelt/dp/0310493919/
שאל (Peal) to ask, require

7593. שְׁאֵל (sheel)
https://biblehub.com/hebrew/strongs_7593.htm
Ezra 5:9
NAS: Then we asked those elders
Ezra 5:10
NAS: We also asked them their names
Ezra 7:21
NAS: of heaven, may require of you, it shall be done
Daniel 2:10
NAS: or ruler has [ever] asked anything
Daniel 2:11
NAS: the king demands is difficult,
KJV: that the king requireth, and there is
Daniel 2:27
NAS: the king has inquired, neither
KJV: which the king hath demanded cannot

7585. sheol
https://biblehub.com/hebrew/7585.htm
sheol: underworld (place to which people descend at death)
Original Word: שְׁאוֹל
Part of Speech: Noun Feminine
Transliteration: sheol
Phonetic Spelling: (sheh-ole')
Definition: underworld (place to which people descend at death)
NAS Exhaustive Concordance
Word Origin
of uncertain derivation
Definition
underworld (place to which people descend at death)
NASB Translation
Sheol (66).
Reply
How do you think James 2:13 originally read?

James 2:13
(Etheridge) For judgment is to be without mercy, upon him who hath not done mercy. 
Be you exalted by mercy over judgment.
(Murdock) For judgment without mercy shall be on him, who hath practised no mercy:
by mercy, ye will be raised above judgment.
(Aramaic Bible in Plain English) The judgment is without mercy against him who does not practice mercy, 
but with mercy, you have dominion over judgment.
(Aramaic Peshitta NT) For judgment will be without mercy on that one who has not practiced mercy. 
By mercy, you will be elevated above judgment.

(Evangelische BijbelVertaling 2020) Want onbarmhartig is het oordeel over wie geen barmhartigheid betoont. Maar door barmhartigheid gaan jullie het oordeel te boven.
       gaan jullie het oordeel te boven - dit is de lezing van de Aramese Peshitta. De lezing van de Griekse NA28, MHT en TR luidt: ‘roemen jullie tegen het oordeel’, maar ook wel vertaald als: ‘triomferen jullie over het oordeel’.
google translate:
James 2:13 - For judgment is without mercy on those who show no mercy. 
But by mercy you exceed judgment.
        you are beyond judgment - this is the reading of the Aramean Peshitta. The lecture of the Greek NA28, MHT and TR reads: "do you praise the judgment", but also translated as: "do you triumph over the judgment".

(KJV) For he shall have judgment without mercy, that hath shewed no mercy; 
and mercy rejoiceth against judgment.
(Berean Literal) For judgment without mercy will be to the one not having shown mercy. 
Mercy triumphs over judgment.
(Young's Literal) for the judgment without kindness is to him not having done kindness, 
and exult doth kindness over judgment.
(Disciples’ Literal NT) For judgment _will be_ merciless _to_ the _one_ not having done mercy. 
Mercy vaunts^b _over_ judgment.
b: Or, boasts, exults; that is, in triumph.
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