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Rev 11: my 2nd witness
#16
I searched for 'ג ב ר' in
_A Dictionary of Samaritan Aramaic_ (2 vols.) by Abraham Tal
https://books.google.com/books?id=6K-9CwAAQBAJ&
https://www.amazon.com/dp/9004116451/
https://brill.com/display/title/17608

sorted by pages, and see on page 126 an entry; similar searches for "epithet" and "ditgabbar" yielded more material, as did a google search for "gebürtak":
"גבר כוח, יכולת might, strength א"י ואתגברו מייא - קת"ג בר ז 18. סוא"י אתגבר ואתחיל - דב לא 7] -> איש man -» כינוי לאלוהים epithet of god [השי גבורה' בעברית. א"כ] קל עבר: וגבר - שמ יז 11 C. אגברו - בר ז 18 [א פרוסתטית או אתפעל?"

"man -» כינוי לאלוהים epithet of god [השי גבורה' בעברית. א"כ] קל עבר: וגבר - שמ יז 11 C. אגברו - בר ז 18 [א פרוסתטית או אתפעל? Prothetic Aleph or Etpaffal2] אתפעל עבר: דאתגבר ditgabbar - ע"ד כג 62."

"ditgabbar - ע"ד כג 62. עתיד: תתגבר (נסתרת) - ת"מ 253א. בינוני: מתגבר - ת"מ 20א. מגברה (נ) - שמ לב 18. מתגברין mitgabbäron - א"ג 84. גבור gibbor - ע"ד כז 9. גבורה גבורתך (+נוכח) gebürtak."

"מגברה (נ) - שמ לב 18. מתגברין mitgabbäron - א"ג 84. גבור gibbor - ע"ד כז 9. גבורה גבורתך (+נוכח) gebürtak. גבוראתה (ר) geburäta - מ ט 10-9."

Page 127 has
"5 לציון ההדדיות marker of reciprocity ואפרדו גבר מלות אחיו A ויפרדו איש מעל אחיו they - Separated themselves the ... ג(י)בר ש"ע ז n. m. qittal גיבור mighty one [א"י כנמרוד גיבר בחטאה - נ בר י 9] הוא הוה גיבר עצאי הוא היה גיבור ציד he ..."

"qittal גיבור mighty one [א"י כנמרוד גיבר בחטאה - נ בר י 9] הוא הוה גיבר עצאי הוא היה גיבור ציד he was a mighty one in hunting - בר י 9 ומנך כל גברים יזעו וירתתו וממך כל ..."

After x-ing out the search results, the full page was displayed.
On 126:
g-b-r .... might, strength.... man.... epithet of God

next entry:
_ _ g-b-r .... to prevail.... prevailed

next entry:
_ _ _ _ _ g-b-r .... to prevail

On 127:
mighty.... _epithet of God_.... the Lord is mighty in war.... the great, the mighty, and the awesome God

next entry:
might.... His great might.... Divine Power.... Ten Commandments from the mouth of the Divine Power through the prophet

next entry:
g-b-r .... man.... man found him....
2 _marker of indefinition_ two daughters who have not known man.... no man is with us
3 _marker of character or origin (in collocations)_ capable men.... trustworthy men
4 _distributive_ each with its language
5 _marker of reciprocity_ they separated themselves the one from the other

next entry:
mighty one.... he was a mighty one in hunting

next entry:
g-b-r-h .... might.... the might of the enemies

next entry:
power.... the might of His goodness and power of His might

next entry:
g-b-r-t .... mistress.... go back to your mistress


Attached Files Thumbnail(s)
       
Reply
#17
Do you disagree with any of this?:

"The Original Language of the Gospels" by Edgar J. Goodspeed (Oct 1934)
https://www.theatlantic.com/magazine/arc...ls/652578/
Also in
_Contemporary Thinking About Jesus: An Anthology_, compiled by Thomas S. Kepler (1944), 429pp., on 58-63, 58-59
https://www.bookfinder.com/search/?st=sr...+jesus&
But the greatest difficulty with the method was that there seemed to be no historical occasion likely to have called forth the Aramaic Gospel it assumed, especially at so early a date as it claimed-- 50 or 52 A.D.

This is the core of the problem. How did such a Gospel come to be written? The Gospel is Christianity’s contribution to literature. It is the most potent type of religious literature ever devised. To credit such a creation to the most barren age of a never very productive tongue like Aramaic would seem the height of improbability.

For in the days of Jesus the Jews of Palestine were not engaged in writing books. It is not too much to say that a Jerusalem or Galilean Jew of the time of Christ would regard writing a book in his native tongue with positive horror. Even a century before, a Jew who wrote a book felt obliged to put it under the name of some ancient worthy like Enoch, the seventh from Adam, or to claim as its author some ancient Jew of what was called the Prophetic Period, which was understood to extend from Moses to Ezra, and from which it was believed all sound books on religion must come.

This aversion to writing books was not merely negative. It was positive. They had plenty of things to say and they said them, but they would not write them. Those were the days when the famous oral amplification of the Jewish Law was being developed by such masters as Hillel and Shammai. But the Jews would not write it; they memorized it. It seemed an act of impiety to write it, for then it might seem to rival the Scripture itself.

Those days also witnessed the translation of the Hebrew Law into the Aramaic vernacular. But this too remained unwritten for generations. Indeed, it is impossible to realize the fantastic unreality of the first-century Jewish attitude toward writing books.

There is a rabbinical story that about 50 A.D. Gamaliel the First, the grandson of Hillel, saw a written copy of an Aramaic translation of Job, and immediately had it destroyed. The story may not be true, but its intention is obvious: if anyone was wicked enough to write down the Targum on Job, it must be destroyed. This was the orthodox Jewish attitude toward writing books in Aramaic, in Jerusalem about the middle of the first century. If anything could heighten the picture, it is the behavior of Jews of that very period who escaped from these narrowing walls into the great Greek world of the day. Such men wrote books freely, but they wrote them principally in Greek. There is a peculiar irony in this, that gifted Jews should have to turn to Greek as a medium of literary expression. But Philo, Paul, and Josephus tell the story. They wrote, but they wrote in Greek.

Of the Jewish Apocrypha written within a century of the life of Jesus, the great majority were composed in Greek, not Aramaic, and it seems abundantly clear that in the times of Jesus the Jews were not writing books in Aramaic; indeed, they were actually resorting to the strangest devices to avoid doing so.

Even if the Jews had been given to Aramaic composition, and contemporary Aramaic literature had been a garden instead of a desert, the early Christians could hardly have contributed to it. They were constantly overshadowed by the sense of imminent catastrophe. The Messianic Advent overhung them like a huge wave of fate, threatening-- or promising-- to break at any moment. It was their urgent task to hasten about the ancient world warning men of what was at hand. Clearly it was no time for writing books.

II ....

=======================================
Searching the Scriptures - Society of Biblical Literature, on 34-35
PDF: https://www.sbl-site.org/assets/pdfs/Sea...ptures.pdf
The 1934 meeting (seventieth) was a lively affair. Attention was focused on the well-known views of the Aramaic scholar Charles Cutler Torrey, remembered by a member as one who had "a Zeus-like appearance and spoke like an oracle." Torrey had recently published his book _The Four Gospels, A New Translation_ (1933), which James A. Montgomery had made the subject of a sympathetic review essay.^8 [8: "Torrey's Aramaic Gospels," 53 (1934) 79-99.] Montgomery noted that the essay accompanying the "chaste and charming" rendition was the fruition of a number of scattered monographs and notes the Yale professor had produced over twenty years. He concluded that Torrey had proven his case for him.

Torrey's arguments, linked with a combative style, forced NT scholars to deal seriously and competently with this revolutionary contribution to NT studies. And deal they did. At that meeting E. J. Goodspeed, H. J. Cadbury, and D. W. Riddle took up the challenge. For several years Torrey continued to enliven, if not polarize, the meetings: Hellenists and Hebraists of the primitive church _redivivi_. Some of the older members of the Society today can recall the supreme self-confidence of Torrey in debate:
"If there is any one here who is competent to challenge these conclusions, let him speak. But I am sure there are none such here."

Goodspeed charged that the maverick translation was in defiance of the scholarly ideal and "at variance with our whole New Testament science-- textual, grammatical, literary and historical." As with the Paulinist's treatment of the sects in the Pastorals, argumentation was often by denunciation, entertaining but not overly instructive. Montgomery's plea for an unprejudiced discussion for the most part went unheeded.
Reply
#18
"any sources that postdate World War II?"
_From the Stone Age to Christianity_ by William Foxwell Albright (1940; 2nd edition 1946; with minor changes and a new introduction 1957), 432pp., on 388.  From the 1946 copy on 298-299 of
https://archive.org/details/in.ernet.dli.2015.260754
The Book of John stands apart from the synoptic Gospels, as recognized since the time of Origen (third century A.D.). In view of the extremely late date to which it has often been assigned, Torrey’s demonstration that it rests on an Aramaic substratum has been peculiarly resented by many New Testament scholars, though it has been enthusiastically accepted in principle by men of the standing of J. de Zwaan (1938).

"John Wrote in Aramaic" by Johannes de Zwaan (1883-1957) of Leyden University _Journal of Biblical Literature_ Vol. 57, No. 2 (Jun., 1938), pp. 155-171 (17 pages)
https://doi.org/10.2307/3259746
https://www.jstor.org/stable/3259746
https://www.cambridge.org/core/journals/...8511DA2991

related:
"The Aramaic Origin of the Gospel of John" by Charles C. Torrey _The Harvard Theological Review_ Vol. 16, No. 4 (Oct., 1923), pp. 305-344
https://www.jstor.org/stable/10.2307/1507672?

"The Original Language of the Gospel of John" by Millar Burrows _Journal of Biblical Literature_ Vol. 49, No. 2 (1930), pp. 95-139
https://www.jstor.org/stable/10.2307/3259104?

"The Original Language of the Gospels" by Samuel I. Feigin _Journal of Near Eastern Studies_ Vol. 2, No. 3 (Jul., 1943), pp. 187-197
https://www.jstor.org/stable/542484?

"Could an Aramaic Gospel Be Written?" by A.T. Olmstead _Journal of Near Eastern Studies_ Vol. 1, No. 1 (Jan., 1942), pp. 41-75
https://www.jstor.org/stable/542350?

"The Aramaic of the Gospels" by Charles C. Torrey _Journal of Biblical Literature_ Vol. 61, No. 2 (Jun., 1942), pp. 71-85
https://www.jstor.org/stable/10.2307/3262573?

"The Possible Aramaic Gospel" by Edgar J. Goodspeed
_Journal of Near Eastern Studies_ Vol. 1, No. 3 (Jul., 1942), pp. 315-340
https://www.jstor.org/stable/10.2307/543054?

"The Aramaic Language and the Study of the New Testament" by Joseph A. Fitzmyer
_Journal of Biblical Literature_ Vol. 99, No. 1 (Mar., 1980), pp. 5-21
https://www.jstor.org/stable/10.2307/3265697?

"Arameans, Aramaic, and the Bible" by Raymond A. Bowman
_Journal of Near Eastern Studies_ Vol. 7, No. 2 (Apr., 1948), pp. 65-90
https://www.jstor.org/stable/10.2307/542672?

_From Burney to Black: The Fourth Gospel and the Aramaic Question_ by Schuyler Brown
_The Catholic Biblical Quarterly_ Vol. 26, No. 3 (JULY 1964), pp. 323-339
https://www.jstor.org/stable/43720755?

"Hebrew, Aramaic, and the Greek of the Gospels" by W. Leonard Grant
_Greece & Rome_ Vol. 20, No. 60 (Oct., 1951), pp. 115-122
https://www.jstor.org/stable/640916?

"Qumran Aramaic, Corpus Linguistics, and Aramaic Retroverstion" by Edward M. Cook
_Dead Sea Discoveries_ Vol. 21, No. 3, Aramaic Literature and Language in the Dead Sea Scrolls (2014), pp. 356-384
https://www.jstor.org/stable/24272983

"Fact and Fancy in Theories concerning Acts: Concluded" by Charles C. Torrey
_The American Journal of Theology_ Vol. 23, No. 2 (Apr., 1919), pp. 189-212
https://www.jstor.org/stable/3155850?

"The Name 'Iscariot'" by Charles C. Torrey
_The Harvard Theological Review_ Vol. 36, No. 1 (Jan., 1943), pp. 51-62
https://www.jstor.org/stable/1507970?

"Stray Notes on the Aramaic of Daniel and Ezra" by Charles C. Torrey
_Journal of the American Oriental Society_ Vol. 43 (1923), pp. 229-238
https://www.jstor.org/stable/593341?

"The Question of the Original Language of Qoheleth" by Charles C. Torrey
_The Jewish Quarterly Review_ Vol. 39, No. 2 (Oct., 1948), pp. 151-160
https://www.jstor.org/stable/1452819?

"Notes on Torrey's Translation of the Gospels" by Ralph Marcus
_The Harvard Theological Review_ Vol. 27, No. 4 (Oct., 1934), pp. 211-239
https://www.jstor.org/stable/1508239?

"Professor Marcus on the Aramaic Gospels" by Charles C. Torrey
_Journal of Biblical Literature_ Vol. 54, No. 1 (Mar., 1935), pp. 17-28
https://www.jstor.org/stable/3259368?

"Is Acts I-XV. 35 a Literal Translation from an Aramaic Original?" by A. A. Vazakas, Charles C. Torrey
_Journal of Biblical Literature_ Vol. 37, No. 1/2 (1918), pp. 105-110
https://www.jstor.org/stable/3259150?

_The Apocalypse of John_ by Charles C. Torrey
Review by: Ernst Haenchen
_Gnomon_, 32. Bd., H. 4 (1960), pp. 370-371
https://www.jstor.org/stable/27682290?

"Julius Wellhausen's Approach to the Aramaic Gospels" by Charles C. Torrey
_Zeitschrift der Deutschen Morgenländischen Gesellschaft_ Vol. 101 (n.F. 26) (1951), pp. 125-137
https://www.jstor.org/stable/43368795?

"Fact and Fancy in Theories concerning Acts" by Charles C. Torrey
_The American Journal of Theology_ Vol. 23, No. 1 (Jan., 1919), pp. 61-86
https://www.jstor.org/stable/3155385?

"Semitisms in Codex Bezae" by James D. Yoder
_Journal of Biblical Literature_ Vol. 78, No. 4 (Dec., 1959), pp. 317-321
https://www.jstor.org/stable/3264727?

"Un groupe d'aramaïsmes dans le texte grec des Évangiles" by A. J. (Arent Jan) Wensinck
(1882-1939), (1936), 12pp.
https://archive.org/details/ungroupedaramasm0000wens/

"The Logic of the Theory of Translation Greek" by Donald W. Riddle
_Journal of Biblical Literature_ Vol. 51, No. 1 (1932), pp. 13-30
https://www.jstor.org/stable/3259844

"The Aramaic Gospels and the Synoptic Problem" by Donald Wayne Riddle
_Journal of Biblical Literature_ Vol. 54, No. 3 (Sep., 1935), pp. 127-138
https://www.jstor.org/stable/3259315?

"The Mechanics of Translation Greek" by J. Merle Rife
_Journal of Biblical Literature_ Vol. 52, No. 4 (Dec., 1933), pp. 244-252
https://www.jstor.org/stable/3259206?

"Principles for Testing the Translation Hypothesis in the Gospels" by Millar Burrows
_Journal of Biblical Literature_ Vol. 53, No. 1 (Apr., 1934), pp. 13-30
https://www.jstor.org/stable/3259336?

"The Septuagint as a Translation" by Elias J. Bickerman
_Proceedings of the American Academy for Jewish Research_ Vol. 28 (1959), pp. 1-39
https://www.jstor.org/stable/3622445?

_The Impact of the Dead Sea Scrolls_ by Joseph A. Fitzmyer (2009), 148pp., on 45, 50
https://books.google.com/books?id=RlwB8K...g=PA45&
https://books.google.com/books?id=RlwB8K...g=PA50&
https://www.amazon.com/Impact-Dead-Sea-S...809146150/
....there are now two copies of the targum of Job
(4QtgJob [4Q157] ["dated to the first century A.D." - 50];
11QtgJob [11Q10]) ["dated to the last half of the first century B.C." - 50],
and one of the targum of Leviticus
(4QtgLev [4Q156]) ["dated to the second century B.C." - 50]
These texts are important because they show that targums were being written down already in pre-Christian times, whereas it was often thought that it was forbidden then to put them in writing.

==================================================
_Syntactical Evidence of Semitic Sources in Greek Documents_ by Raymond A. Martin (1974, reprinted 2004), 165pp., on 108
https://books.google.com/books?id=WwZLAwAAQBAJ&
https://www.alibris.com/booksearch.detai...445783& [if the page doesn't load, have your browser show the desktop view]
....16 sections of Acts 1:1-15:35 were clearly seen to be translation Greek
(1:15-26; 2:1-4; 4:23–31; 5:17-26; 5:27–32: 5:33–42; 6:1-7; 6:8-15; 7:9-16; 7:17–22; 7:30–43; 9:10–19a; 11:1-18; 13:16b–25; 13:26–41; 14:8–20)
and 6 other passages in Acts 1:1-15:35 were seen to be probably translation Greek
(2:29-36; 2:37-42; 7:1-8; 7:44–50; 9:19b–22; 9:32–35).
Reply
#19
“stand on the issue of Marcan priority?”
I think Mark made use of Matthew and Luke, and added a little bit of material.

"You mean deleted a lot of material, don’t you?"
A little bit of material is unique to Mark, and was incorporated into Mark by Mark.
When meandering through Matthew and Luke, Mark selected material from Matthew and Luke to incorporate into Mark's account.
I wouldn't say Mark "deleted" material.

If I write a paper and quote a lot from 10 different books and articles, I selected material from those 10 items to incorporate into my paper.
I wouldn't say I "deleted" material from those 10 items.

A chart in this book illustrates the path that Mark took in compiling his gospel using material from Matthew and Luke.

_A History and Critique of the Origin of the Marcan Hypothesis 1835-1866: A Contemporary Report Rediscovered_ (1993)
https://www.amazon.com/History-Critique-...1835-1866/
https://gab.com/david32856757/posts/110504394879216397
Reply
#20
Mistranslations in the Greek Rev 11:1-2

When it was originally written, do you think Rev 11:1-2 had:
"Rise and measure... those worshiping... and do not measure the courtyard outside the temple"?
"Rise and anoint... those worshiping... and do not anoint the courtyard outside the temple"?

Revelation 11 (Berean Literal)
https://biblehub.com/blb/revelation/11.htm
1 And a measuring rod like a staff was given to me, saying,
“Rise and measure the temple of God,
and the altar,
and those worshiping in it.
2 And leave out the courtyard outside the temple,
and do not measure it,
because it has been given up to the nations,
and they will trample upon the holy city forty and two months.

Rev 11:1 a-m-sh-u-kh: and anoint/ measure
https://aramaicdb.lightofword.org/en/new...ear-search
1443 1443 Rev 11:1 OMWOX (2)

Dict No 1443
https://aramaicdb.lightofword.org/en/new...udy-search
Mat 6:17... and anoint... But when you fast, wash your face and anoint your head,

Mar 6:13... And anointing... And many demons were cast out. And they were anointing with oil many sick [people] and were healing [them].
Mar 16:1... to anoint him... And when the Sabbath had passed, Mary Magdalene and Mary [the mother] of James and Salome bought spices that they might come to anoint him.

Luk 4:18... HE HAS ANOINTED ME...THE SPIRIT OF THE LORD...HAS ANOINTED ME TO PREACH TO THE POOR
Luk 7:38... and anointed [them] with... and stood behind him at his feet and she was crying. And she began washing his feet with her tears and wiping them with the hair of her head. And she was kissing his feet and anointed [them] with ointment.
Luk 7:46... has anointed... You did anoint... You did not anoint my head [with] oil, but this [woman] has anointed my feet with perfumed ointment.

Joh 11:2... who anointed... And it was this Mary who anointed the feet of Jesus with perfume and wiped [them] with her hair. Lazarus who was sick was the brother of this [one].
Joh 12:3... and anointed... And Mary took an alabaster vase of perfume of the best spikenard, very expensive, and anointed the feet of Jesus and wiped his feet with her hair and the house was filled with the smell of the perfume.

Act 4:27... anointed... For truly Herod and Pilate with the Gentiles and the congregation of Israel were gathered together in this city against the Holy [one], your Son, Jesus, whom you anointed,
Act 10:38... anointed... concerning Jesus, who was from Nazareth, whom God anointed with the Holy Spirit and with power. And this is he who traveled around and healed those who were oppressed by the Evil [one], because God was with him.

2Co 1:21...anointed us... Now God establishes us with you in Christ, who anointed us
Heb 1:9... HAS ANOINTED YOU WITH... GOD, YOUR GOD, HAS ANOINTED YOU WITH THE OIL OF GLADNESS
Jam 5:14... and anoint him... And if one is sick, he should call for the elders of the church and they should pray for him and anoint him [with] oil in the name of our Lord.

Rev 11:1...
Rev 11:2...
Rev 21:15... to measure... And that [one] who was speaking with me had a measuring rod of gold with him to measure the city and its wall.
Rev 21:16... And he measured... And the city was laid out four-square and its length [was] as its width. And he measured the city with the rod, about twelve thousand furlongs. Its length and its width and its height were equal.
Rev 21:17... And he measured... And he measured its wall, one hundred and forty-four cubits, by the measure of a man, that is, of the angel.
Reply
#21
Reviewed Work: Semitic Interference in Marcan Syntax by Elliot C. Maloney
Review by: R. A. Martin
_The Jewish Quarterly Review_ New Series, Vol. 73, No. 3 (Jan., 1983), pp. 288-290
https://www.jstor.org/stable/1454012

Reviewed Work: Syntax Criticism of the Synoptic Gospels (Studies in the Bible and Early Christianity 10) by Raymond Martin
Review by: Elliott C. Maloney
_The Catholic Biblical Quarterly_ Vol. 51, No. 2 (April, 1989), pp. 378-380
https://www.jstor.org/stable/43717810

"A Note on the Statistical Analysis of Septuagintal Syntax" by Benjamin G. Wright III
_Journal of Biblical Literature_ Vol. 104, No. 1 (Mar., 1985), pp. 111-114
https://www.jstor.org/stable/3260598

Reviewed Work: _Syntax und Stil des Markusevangeliums im Licht der hellenistischen Volksliteratur_ by Marius Reiser
Review by: Robert L. Mowery
_Journal of Biblical Literature_ Vol. 106, No. 1 (Mar., 1987), pp. 138-139
https://www.jstor.org/stable/3260574

===============================================
_Syntax Criticism of Johannine Literature, the Catholic Epistles, and the Gospel Passion Accounts_ (1989), 187pp., on 7-8 with light edits
https://www.amazon.com/Criticism-Johanni...004QB9GTU/
https://books.google.com/books?id=rGYXAQAAIAAJ&
John's gospel has a total of 1756 lines and a net translation Greek frequency according to Syntax Criticism of -3. As will be seen from Charts 1A and 1B below, this net frequency lies just at the edge of the range of translation Greek for documents of more than 50 lines in length (-4 to -14) and is radically different than the net frequencies of documents known to have been written originally in Greek (+9 to +17).
This indicates that the Fourth Gospel as a whole is most likely translated from a Semitic document, but may have a small number of subsections which were not, but were originally composed in Greek.
....of the 118 subunits in the Gospel, only 10 fall outside the area of translation Greek units of the same size....

On 95, 97:
As Charts XVI and XIX below show, while both 1 John and 2 John fall deeply into the translation Greek area, 3 John falls just as deeply into the original Greek area (Chart XIX).

On 104:
Chart XVI reveals that the net frequencies of the Letter of James fall nearly into the clear translation Greek area and are widely separated from the original Greek documents studied. This suggests that most of the subsections when analyzed will be found to have net translation Greek frequencies as well. This is the case, as can be seen from the classification in Chart XXI below, where only one subsection shows up with clear original Greek net frequencies (no. 9) [i.e. James 2.5-13].

On 109:
The net frequencies of 1 Peter as a whole fall into the clear original Greek area as Chart XVI shows. However, if the net frequencies of each chapter and of the subsections are considered, as can be seen in Chart XXIII below, a significant fact appears: the net frequencies of chapter 5 are more Semitic than any of the others and so are the net frequencies of 4:12-19, the end of chapter 4. When these are combined 4:12-5:14..., the net frequencies become clear translation Greek,
and those of the first part 1:1-4:11 remain clear original Greek (cf. Chart XXIII). One subsection of this larger unit (4:12-5:14) has, however, clear original Greek net frequencies-- 5:1-5.

On 111:
When Jude is analyzed by the criteria of Syntax Criticism, the net frequencies of it as a whole are found to be in the area of clear original Greek (62 lines, +10) as can be seen in Chart XVI. When the individual subsections are studied, they are seen to be conformable to the pattern of such subsections in documents that are known to be original Greek as Charts XIX and XX show, and radically different from the pattern of such subsections in translated writings of the Greek Old Testament.

On 112:
....2 Peter
....from Chart XXIV which follows it will be seen that a number of subsections do show up clearly as original Greek (nos. 2, 6, 8, 9) but none show up clearly as translation Greek.
....thus it is most likely that 2 Peter is, in its entirety and in its subsections, original Greek.

===============================================
_Syntax Criticism of the Synoptic Gospels_ (1987), 220pp.
https://books.google.com/books?id=yRAlAAAAMAAJ&
https://www.amazon.com/Syntax-Criticism-...004QBBCEC/
On 74, information from "Passages in Mark 1-10 Evidencing Translation Greek":
passage; net frequency; verdict
Mark 1.16-20; -1; Translated from Semitic Sources
2.1-12 +1 translated
2.13-17 0 probably translated
2.23-28 0 probably translated
3.7-12 0 probably translated
3.13-19 0 probably translated
3.20-30 +1 translated
4.1-9 +2 probably translated
4.13-20 +2 probably translated
4.21-25 -1 translated
4.26-29 -2 translated
4.30-32 -2 translated
5.24b-34 0 translated
5.35-43 +1 translated
5.21-43 0 translated
6.1-6a 0 probably translated
6.14-29 0 translated
8.1-10 -1 translated
8.31-9.1 -1 translated
9.33-37 0 probably translated
10.35-45 -3 translated

On 95, information from "Q Passages Evidencing Translation Greek in Luke and/or Matthew":
passage; net frequency; verdict
Luke 4.1-13; -1; Translated from Semitic Sources
Luke 6.27-31 +1 probably translated
Luke 6.32-36 -2 translated
Matthew 5.43-48 -5 translated
Luke 6.37-38, 41-42 -1 translated
Matthew 8.5-13 -2 translated
Luke 7.18-23 -1 translated
Luke 10.13-15 +1 probably translated
Luke 10.21-24 0 probably translated
Matthew 11.25-27; 13.16-17 -1 translated
Matthew 6.9-13 0 probably translated
Luke 11.9-13 0 probably translated
Matthew 7.7-11 -1 translated
Luke 11.29-32 0 probably translated
Matthew 12.39-42 -1 translated
Luke 11.33-35 +1 probably translated
Matthew 5.15; 6.22-23 -1 translated
Luke 11.39-44 -2 translated
Luke 11.45-51 +1 translated
Matthew 23.4, 29-36 -4 translated
Luke 12.2-9 -2 translated
Matthew 10.26-33 -4 translated
Luke 12.33-34 +1 probably translated
Matthew 6.19-21 -1 translated
Luke 12.42-46 -3 translated
Luke 14.15-24 -1 translated
Luke 14.26-27 +2 probably translated
Luke 15.4-7 +1 probably translated
Luke 19.11-27 +1 translated

=================================================
Stephen C. Farris, "On Discerning Semitic Sources in Luke 1-2" in _Gospel Perspectives: Studies of History and Tradition in the Four Gospels_, Volume 2 (1981), 375pp., on 207, 210, 213-214 with a little reformatting
https://www.amazon.com/Gospel-Perspectiv...592442889/
https://books.google.com/books?id=4HavCw...=PA214&
a later version of which appears in
_The Hymns of Luke's Infancy Narratives: Their Origin, Meaning and Significance_ by Stephen Farris
https://books.google.com/books?id=GyidBQ...g=PA59&
On 207:
Once more a table may be useful in summarizing the results of such a study.^17
The table shows the range of net results when the criteria are applied to the shorter units of original and translation Greek.
Unit Length ; Original Greek ; Translation Greek
31-50 lines ; +13 to +7 ; +1 to -8
16-30 lines ; +12 to +3 ; +4 to -9
4-15 lines ; +12 to 0 ; +7 to -6

On 210:
When we turn to the infancy narratives and apply Martin's criteria, we find that Luke 1-2 as a whole and also in its various parts consistently displays translation Greek frequencies as the following chart makes clear.^27
Section ; Lines ; Net
Chapter 1 without hymns ; 107 ; -12
Hymns of Chapter 1 ; 30 ; -4
Chapter 2.1-40 without hymns ; 57 ; -5
Hymns of Chapter 2 ; 5 ; -2
2.41ff. ; 23 ; -2
Chapter 1 total ; 137 ; -14
Chapter 2 total ; 80 ; -5
Hymns total ; 35 ; -4
Grand total ; 217 ; -16

Every one of these units, even Luke 2.41ff.,^28 is safely within the translation Greek frequency range.

On 213-214:
....Romans and Galatians... From these books I have chosen a passage of doctrinal exposition, Romans 5, and a passage which contains biographical narrative, Galatians 1-2.5.^34 Finally, there are two texts of somewhat different character, Revelation 3 and 4-5.10. The former is the concluding section of the letter to the seven churches, while the latter forms the beginning of the apocalyptic vision itself. This latter section contains narrative, direct discourse, and hymnic materials, as do the infancy narratives of Luke. Of the author of Revelation R.H. Charles wrote, 'while he writes in Greek, he thinks in Hebrew'.^35
Revelation, it appears, may serve as our example of 'poor quality Greek influenced by Semitic idiom'.
The results of the analysis are as follows:

Text ; Lines ; Net Result
Luke 5.12-6.11 ; 91 ; 0
Mark 1.40-3.6 ; 89 ; +2
Luke 12.13-13.9 ; 109 ; -2
Lukan passages (total) ; 200 ; 0
Romans 5 ; 50.5 ; +2
Galatians 1-2.5 ; 56 ; +3
Paul (total) ; 106.5 ; +3
Revelation 3 ; 59 ; -2
Revelation 4-5.10 ; 61 ; -5
Revelation (total) ; 120 ; -5
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#22
How do you think John 12:40 is best rendered?:
"He has blinded their eyes"
"They have blinded their eyes"
"Their eyes have become blind"

_New Testament Origin_ by George Lamsa (1892-1975), 104pp., on 93
https://archive.org/details/newtestament...?q=passive
https://www.amazon.com/New-Testament-Ori...974529699/
_Evaro_, a passive verb which means, "have become blind," in John 12:40, is translated _Tetuphloken_, "he had blinded."
The Aramaic reads, "Their eyes have become blind."

John 12:39 (Berean Literal)
https://biblehub.com/parallel/john/12-39.htm
Because of this, they were not able to believe, for again Isaiah said:

John 12:40
https://biblehub.com/parallel/john/12-40.htm
(Berean Literal)
"He has blinded their eyes, and has hardened their heart,
that they should not see with the eyes, and understand with the heart, and turn, and I will heal them."
(Bauscher)
“They have put out their eyes and darkened their hearts
lest they shall see with their eyes and understand in their hearts and should be converted and I would heal them.”
(Lamsa)
Their eyes have become blind and their heart darkened,
so that they cannot see with their eyes and understand with their heart; let them return and I will heal them.

Joh 12:40
https://aramaicdb.lightofword.org/en/new...ons-search
(KJV)
He hath blinded their eyes, and hardened their heart;
that they should not see with their eyes, nor understand with their heart, and be converted, and I should heal them.
(Magiera)
They have blinded their eyes, and darkened their hearts;
that they might not see with their eyes, and understand with their heart, and be converted; and I should heal them.

=====================================================
Do you think Acts 20:28 originally read:
"church of Christ which he purchased with his blood"?
"church of God which he purchased with his blood"?
"church of the Lord and God which he purchased with his blood"?

Acts 20:28
http://dukhrana.com
(Etheridge) Take heed therefore to yourselves, and to the whole flock over which the Spirit of Holiness hath constituted you the bishops; to pasture the church of the Meshiha which he hath purchased with his blood.
(Lamsa) Take heed therefore to yourselves and to all the flock, over which the Holy Spirit has appointed you overseers, to feed the church of Christ which he has purchased with his blood.
(Murdock) Take heed therefore to yourselves, and to all the flock over which the Holy Spirit hath established you bishops; that ye feed the church of God, which he hath acquired by his blood.
(KJV) Take heed therefore unto yourselves, and to all the flock, over the which the Holy Ghost hath made you overseers, to feed the church of God, which he hath purchased with his own blood.

Acts 20:28 (World English)
https://biblehub.com/parallel/acts/20-28.htm
Take heed, therefore, to yourselves, and to all the flock, in which the Holy Spirit has made you overseers, to shepherd the assembly of the Lord and God which he purchased with his own blood.

http://dukhrana.com
Acts 20:28 - Waak over jezelf en over heel de kudde, waarover de Heilige Geest jullie als opzieners heeft aangesteld om de gemeente van Christus te hoeden en te voeden, (de gemeente) die Hij gekocht heeft met zijn eigen Bloed.
te hoeden en te voeden - letterlijk: ‘te herderen’.
de gemeente van Christus - dit is de lezing van de Oosterse Aramese Peshitta. De lezing van de Griekse NA28 en TR luidt: ‘de gemeente van GOD’. De lezing van de Griekse MHT luidt: ‘de gemeente van de Heer en GOD’. De lezing van de Westerse Peshitta luidt: ‘de gemeente van God’.

google translate:
Acts 20:28 - Watch over yourselves and over all the flock, over which the Holy Spirit has made you overseers, to tend and feed the church of Christ, (the church) which He purchased with His own Blood.
to herd and to feed - literally: 'to herd'.
the church of Christ - this is the reading of the Eastern Aramaic Peshitta. The reading of the Greek NA28 and TR reads: 'the congregation of GOD'. The reading of the Greek MHT reads: 'the congregation of the Lord and GOD'. The reading of the Western Peshitta reads: 'the church of God'.
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