Chaim Bentorah discusses Peshitta words

[DavidFord]

'Chaim Bentorah' thinks the NT was originally in Greek.
Fortunately he's writing about Peshitta words.

_Aramaic Word Study: Exploring The Language Of The New Testament_
https://www.amazon.com/Aramaic-Word-Stud...953247512/

_Aramaic Word Study II: Discover God's Heart In The Language Of The New Testament_
https://www.amazon.com/Aramaic-Word-Stud...960024000/

[DavidFord]

https://acimi.com/a-course-in-miracles/t...and-effect
The statement 
"For God so loved the world that He gave His only begotten Son, 
that whosoever believeth in Him should not perish but have everlasting life"
needs only one slight correction to be meaningful in this context; 
"He gave it _to_ His only begotten Son."

https://www.patheos.com/blogs/keithgiles...ciliation/
19. The Father "has given all things into Jesus' hands." (John 13:3) ...
30. "The Father loves the Son and has given all things into His hands." (John 3:35) ...
37. "Of Him and through Him and to Him are all things, to whom be glory forever. Amen" (Rom. 11:36)

Joh 3:16 (looking at interlinear of the Aramaic)
https://www.aramaicdb.org/index.php/sear...rfilters=0
https://dukhrana.com/peshitta/analyze_ve...ize=125%25
so
For
loved
God
the world
even
d'lbrh [that to his-son] 
only-begotten/ unique
he would give (it),
that whoever
he/ he who
will believe
in him
not
will be destroyed
but
will have
lh [to-him]
life
d'l-ai-l-m [that/of to the world/age].

[DavidFord]

How did Philemon 1:12 originally read?

Philemon 1:12 (King James)
https://biblehub.com/philemon/1-12.htm
https://biblehub.com/greek/4698.htm
Whom I have sent again: thou therefore receive him, that is, mine own bowels:  [Greek:  4698. splagchnon]

Philemon 1:12
https://dukhrana.com/peshitta/analyze_ve...ize=125%25
(Etheridge) and I have sent him to thee. But thou, as (one) who is my offspring, so receive him.
(Murdock) And receive thou him, as one begotten by me.
(Lamsa) I send him to you again: welcome him as my own boy:

[DavidFord]

When 1 Peter 5:2 was originally written, did it:
mention 'heart'?
have 'God' once, or twice?

1 Peter 5:2
https://biblehub.com/1_peter/5-2.htm
(Berean Literal)
Shepherd the flock of God among you, exercising oversight not under compulsion, but willingly according to God; and not for base gain but eagerly,
(Young's Literal)
feed the flock of God that is among you, overseeing not constrainedly, but willingly, neither for filthy lucre, but of a ready mind,
(Aramaic Bible in Plain English)
Shepherd the flock of God that follows you
and give care spiritually,
not by compulsion,
but with pleasure,
not by defiled profit,
but with all your heart,

https://dukhrana.com/peshitta/analyze_ve...ize=125%25
(Etheridge) feed the flock of Aloha which is delivered to you,
and take care (of it) spiritually,[Vasuru ruchonoith.]
not by constraint,
but with the will;
not for corrupt gain,
but with all your heart;
(Murdock) Feed ye the flock of God which is committed to you:
have care [for it], spiritually;
not from compulsion,
but voluntarily;
not for base gain,
but with all your heart;

4290. prothumós
https://biblehub.com/greek/4290.htm
prothumós: Willing, eager, ready
Original Word: πρόθυμος
Part of Speech: Adverb
Transliteration: prothumós
Pronunciation: pro-thoo-mos'
Phonetic Spelling: (proth-oo'-moce)
Definition: Willing, eager, ready
Meaning: readily, eagerly, with a ready mind, cheerfully.

Word Origin: Derived from πρό (pro, "before") and θυμός (thumos, "passion" or "spirit")

Corresponding Greek / Hebrew Entries: While there is no direct Hebrew equivalent for "prothumós," the concept of willingness and eagerness can be found in Hebrew words like נָדִיב (nadiv, "willing" or "noble") and חָפֵץ (chaphets, "delight" or "desire").

Usage: The Greek word "prothumós" conveys a sense of readiness and eagerness, often used to describe a willing spirit or a readiness to act.
It implies a proactive attitude and a zealous disposition towards a task or duty.
In the New Testament, it is used to describe the attitude of believers who are eager to serve and follow God's will.

Cultural and Historical Background: In the Greco-Roman world, virtues such as eagerness and willingness were highly valued, especially in the context of service and duty.
The concept of being "prothumós" would resonate with early Christians who were called to be zealous in their faith and service to others.
This term reflects the early Christian emphasis on a heart willing to serve God and others, contrasting with a reluctant or grudging attitude.

[DavidFord]

When it was originally written, did James 5:5 have "your hearts" or "your bodies"?

James 5:5 (NKJV)
https://biblehub.com/james/5-5.htm
https://biblehub.com/interlinear/james/5-5.htm
You have lived on the earth in pleasure and luxury;
you have fattened your hearts [2588 kardias καρδίας] as in a day of slaughter.

(Aramaic Bible in Plain English)
For you have made merry upon The Earth, and you have been gluttons.
You have nourished your bodies as for a day of slaughter.

James 5:5
https://dukhrana.com/peshitta/analyze_ve...ize=125%25
(Etheridge) For you have lived daintily on the earth, and have been wanton,
and have nourished your bodies, as for the day of slaughter.
(Murdock) For ye have lived in pleasure on the earth, and revelled,
and feasted your bodies as in a day of slaughter.

[DavidFord]

Aramaic original New Testament theory
https://web.archive.org/web/20210510040503/https://en.m.wikipedia.org/wiki/Aramaic_original_New_Testament_theory…
Advocates of Aramaic primacy note that the best evidence of Aramaic being the original would be mistranslations in the Greek translation. Some grant that 'camel through the eye of a needle' is a more-striking metaphor than 'rope through the eye of a needle,' but go on to claim that accurate translations of the original Aramaic remove several mistranslations present in Greek manuscripts:

mistranslation at Mt 1:16
Greek manuscripts of Matthew's genealogy list 14, 14, and 13 generations. In Aramaic mss. of Matthew's genealogy, with Mt 1:16's "gbra" correctly translated as father/guardian, Matthew's genealogy lists 14, 14, and 14 generations. Mary had a father/guardian named Joseph (plus a husband also called Joseph). Native Aramaic speaker Paul Younan detected this mistranslation.

mistranslation at Mt 26:6 and Mk 14:3
Greek mss. have Jesus and his disciples visiting the house of a leper. The Greek translation from Aramaic has leper at Mt 26:6 and Mk 14:3, while the Aramaic allows for potter. Lepers were unclean and weren't allowed to have guests over. It's actually Simon the potter. To continue to call someone a leper even after he'd been healed of leprosy would have constituted slander.

mistranslations at Mt 7:6
For Mt 7:6, it's actually 'hang earrings on dogs,' not 'give a holy thing to dogs.' Native Aramaic speaker Paul Younan noticed the two mistranslations in this verse.

mistranslation at Mark 9:49
Mark 9:49 (HCSB) "For everyone will be salted with fire. [a: Other mss add and every sacrifice will be salted with salt]" The complete text was present as of A.D. 175. Arabic Diatessaron 25:23: "Every one shall be salted with fire, and every sacrifice shall be salted with salt."

The original Aramaic has the complete text; when translated well Mk 9:49 (based on Younan) reads: "For with fire everything will be *vaporized*, and with salt every sacrifice will be *seasoned*." Vaporized and seasoned, the root MLKh can mean 'to salt, season' or 'to destroy, vaporize, scatter.' The intended meaning shifted between the first and second lines—the Messiah plays on the dual meaning of MLKh. See Mk 9 PDF of Paul Younan at http://dukhrana.com

mistranslation at Lk 14:26
The Greek manuscripts have a mistranslation for Lk 14:26, which when translated well reads: "He who comes to me [Jesus] and does not *sena* [put aside; contextually improper here: hate, have an aversion to] his father and his mother and his brothers and his sisters and his wife and his children and even himself, is not able to be a talmida [student] to me."

mistranslation at John 13:13
Jesus spoke in Aramaic what became John 13:13a. Greek mss. have Jesus say, "ὑμεῖς φωνεῖτέ με Ὁ διδάσκαλος καί Ὁ κύριος" (W&H, NA28 variants). "φωνεῖτέ" ('to call out') was an incorrect word choice for the Greek rendition of his remark: "Ὑμεῖς φωνεῖτέ με Ὁ διδάσκαλος καί Ὁ κύριος [you call me, Teacher and Lord] is bad Greek, just about as astonishing as if one should say in English: "you cry me teacher and lord." The right word, which John knew quite well, would have been καλεῖτε. Why did he ever write φωνεῖν?"[28]

mistranslation for Acts 2:24
When translated well it reads: "But Allaha [God] loosed the cords of Sheol [the Grave/Death] and raised him [Yeshua/Jesus] because it was not possible that he be held in it, in Sheol." The Greek versions mistranslated the word "cords" as 'pain.' (cf. Jn 2:15 & 2 Samuel 22:6) —Paul Younan

mistranslation for Acts 5:13
The Greek manuscripts have a mistranslation for Acts 5:13: "And there was a great fear in all the eidta [congregation], and in all those who heard. And many mighty deeds and signs occurred by the hands of the Shelikha [Apostles] among the people. And they were all assembled together in the Porch of Shlemon [Soloman]. 13. And of other men, not one dared to *touch* them, rather the people magnified them. The word translated by "touch" can mean "join/commune" but also "touch," the latter undoubtedly being the correct reading. The Greek versions mistranslated this word as "join".—PY

mistranslation for Acts 8:23
The Greek manuscripts have a mistranslation for Acts 8:23: "But repent of this your evil and beseech Allaha [God]. Perhaps you [Simon the sorcerer] will be forgiven the guile of your heart. 23. For I [Shimon Keepa/ Simon Peter] see that you are in bitter *anger* and in the bonds of iniquity." The Aramaic word kabda can mean gall/liver/anger. The Greek versions mistranslate "bitter kabda" as "gall of bitterness" instead of the more contextually proper "bitter anger".—PY

mistranslation for Acts 8:27
The Greek manuscripts have a mistranslation for Acts 8:27, which when translated well reads: "And he [Pileepos/ Philip] arose (and) went and met a certain *mahaymina* [believer] who had come from Cush, an official of Qandeq, the malkta [queen] of the Cushites, and he was an authority over all her treasures. And he had come to worship in Urishlim." Re: MHYMNA, it can mean either 'believer' or 'eunuch'—or many similar things. The Greek versions mistranslate this as 'eunuch' instead of the more contextually correct 'believer'.—PY. The Ethiopian believer was intending to worship in Jerusalem, presumably in the temple there—which eunuchs were prohibited from doing by Deut 23:2. Cf. Mt 19:12.

mistranslation at Rev 1:13
The mistranslation says Jesus has female breasts: Rev 1:13, Common English Bible: "In the middle of the lampstands I saw someone who looked like the Human One. He wore a robe that stretched down to his feet, and he had a gold sash around his chest.[aj]" The Greek word used here is mastos and is used exclusively for a woman's breasts.

mistranslation at Rev 2:22
The Greek mistranslation rendered a word as "bed," thereby having an adulterous woman being thrown into a bed. (It should have used "bier."). The KJV translators translated Rev 2:21–22: "And I gave her space to repent of her fornication; and she repented not. Behold, I will cast her into a bed, and them that commit adultery with her into great tribulation, except they repent of their deeds."

The NASB added "of sickness" in italics, thereby indicating to the reader that they had added it beyond what the Greek has: "I gave her time to repent, and she does not want to repent of her immorality. Behold, I will throw her on a bed of sickness, and those who commit adultery with her into great tribulation, unless they repent of her deeds."

It would make more sense if she'd been said to have been thrown onto a mortuary couch i.e. a bier—and doing such is possible translating from the Aramaic Revelation.

mistranslation at Rev 10:1
The mistranslation says "feet" were like 'columns/pillars of fire,' while the Aramaic better allows for the correct rendition, "legs like columns/pillars of fire."

Revelation 10:1 (KJV) And I saw another mighty angel come down from heaven, clothed with a cloud: and a rainbow was upon his head, and his face was as it were the sun, and his feet [Greek: podes/πόδες/feet] as pillars of fire:

mistranslations at Mt 5:13 and Lk 14:34 (but not at Mk 9:50)
Matthew 5:13 and Luke 14:34 in Greek mss. have an erroneous translation of the original Aramaic th-p-k-h by rendering it as μωρανθῇ/ foolish. In contrast, Mark 9:50 in Greek mss. correctly render Jesus' remarks about salt that becomes ἄναλον/ unsalty.

[DavidFord]

from Peshitta.org, Forum, New Testament, General, "Aramaic Words Translation, Mark 1":
SteveCaruso - 1-20-2014
... [it] is no secret or hidden knowledge that I am a former Peshitta Primacist (and that Paul [Younan] tolerates my presence here because he and I have history, mutual respect, and I do my best to be polite).
It's also no secret that I ascribe (and _contribute_) to conventional scholarship.

Thirdwoe - 1-20-2014
"I ascribe (and contribute) to conventional scholarship"
Yes, the kind of thing that has brought to light the terrible condition of the Greek text, to the Muslim and the Atheist apologists delight, in its many varied forms and its 400,000 or so variants among it's manuscripts.

Steve, which Greek Manuscript do you say is the one I should consider to be the faithful witness of the original Greek NT, as was given to Christians in the 1st century?
Seriously, can you answer that question?
I can't, as I look and see witness after witness for all the Greek families variant readings, going back to the 2nd century.
So, which one do I trust?

The Eastern Peshitta text shows some of all of them in its text, and lacks those with the biggest doubt as to their being in the original Greek form of the Greek text.

I got real tried [i.e. tired] after many years trying to determine which Greek textual family (among the 3 or 4 and maybe more) were the more original, and which Greek Manuscript best preserved the original form of the 1st century Greek NT.
The more I looked into it, Steve, the more tangled the web became.

Thank God I am free of it.

I think you know what I mean...and it seems to me, that even though you have now lost faith in an Aramaic original NT, you are trying to find the most original form of what you think might have existed of its text in the 1st century,...
Which is more interesting to you, I'm sure, than to try to find the original Greek form, which is entirely hopeless.

But, even this work you are doing, still amounts to what the Greek textual critic does all day, which you seem to be of like mind with, while you hypothesize a more original pre-Peshitta Aramaic NT...while endlessly speculating as to what you assume may have been its original form or not, and assume it was from some Greek text, that no longer exists in the form it may or may not have been in...it's futile to the extreme, if you are trying to answer the big questions.

I want answers, not endless speculations.

Steve, based on the evidence that I have seen, it seems to me that we have the answers in The Eastern Peshitta text, and so far, I have seen no real proof/evidence from you, or any Greek primacist, that I have had discussions with over the years, that the Aramaic couldn't be the original NT, or the Eastern Peshitta couldn't be the original form of the Aramaic NT.

What I have seen though, is the many evidences which point in the direction to it being the original form.

[DavidFord]

Bart D. Ehrman, _Forgery and Counterforgery: The Use of Literary Deceit in Early Christian Polemics_ (2012), on ~283+
https://www.amazon.com/Forgery-Counterfo...199928037/
PDF:
https://ia804602.us.archive.org/15/items...man%29.pdf
CHAPTER NINE  Forgeries in Support of Paul and His Authority

"Even in the later accounts of the book of Acts, there is no instance in which followers of Jesus suffered persecution 'for the name.'"

Do you believe that in "the book of Acts, there is no instance in which followers of Jesus suffered persecution 'for the name.'"?

Acts 4:7 (NIV)
https://biblehub.com/acts/4-7.htm
They had Peter and John brought before them and began to question them:
"By what power or what name did you do this?"

"'We gave you strict orders not to teach in this name...'  ...
They called the apostles in and had them flogged. 
Then they ordered them not to speak in the name of Jesus, and let them go. 
The apostles left the Sanhedrin, rejoicing because they had been counted worthy of suffering disgrace for the Name"
Acts 5 (NIV)
https://biblehub.com/niv/acts/5.htm
27 The apostles were brought in and made to appear before the Sanhedrin to be questioned by the high priest.
28 "We gave you strict orders not to teach in this name," he said.
"Yet you have filled Jerusalem with your teaching and are determined to make us guilty of this man's blood."
29 Peter and the other apostles replied:
"We must obey God rather than human beings!
30 The God of our ancestors raised Jesus from the dead-
whom you killed by hanging him on a cross.
31 God exalted him to his own right hand as Prince and Savior
that he might bring Israel to repentance and forgive their sins.
32 We are witnesses of these things,
and so is the Holy Spirit,
whom God has given to those who obey him."

33 When they heard this, they were furious and wanted to put them to death.
34 But a Pharisee named Gamaliel, a teacher of the law, who was honored by all the people, stood up in the Sanhedrin and ordered that the men be put outside for a little while.
35 Then he addressed the Sanhedrin:
"Men of Israel, consider carefully what you intend to do to these men.
36 Some time ago Theudas appeared, claiming to be somebody, and about four hundred men rallied to him.
He was killed, all his followers were dispersed, and it all came to nothing.
37 After him, Judas the Galilean appeared in the days of the census and led a band of people in revolt.
He too was killed, and all his followers were scattered.
38 Therefore, in the present case I advise you:
Leave these men alone!
Let them go!
For if their purpose or activity is of human origin, it will fail.
39 But if it is from God, you will not be able to stop these men;
you will only find yourselves fighting against God."

40 His speech persuaded them.
They called the apostles in and had them flogged.
Then they ordered them not to speak in the name of Jesus, and let them go.
41 The apostles left the Sanhedrin, rejoicing because they had been counted worthy of suffering disgrace for the Name.
42 Day after day, in the temple courts and from house to house,
they never stopped teaching and proclaiming the good news that Jesus is the Messiah.

Acts 26:9 (NIV)
https://biblehub.com/acts/26-9.htm
"I too was convinced that I ought to do all that was possible to oppose the name of Jesus of Nazareth.

=================
"That 'Babylon' must refer to Rome is shown by the facts that (1) elsewhere in both Jewish and Christian texts (Rev. 14:8; 16:19; 17:5; 18:2, 10, 21) 'Babylon' is a codeword for Rome, ..."

Do you believe that the "Babylon" in "Rev. 14:8; 16:19; 17:5; 18:2, 10, 21" refers to Rome?

https://revelationstudyguide.org/who-is-...the-great/
From the _Scriptures_, we know that the _only_ Israel and the city of Jerusalem are described as God's bride, which would make Jerusalem the city known as _Babylon the Great_.[1]  ...
The identification of _Jerusalem_ as _Babylon the Great_ is confirmed in following passages, which describe Jerusalem as the great city, which is the same name given to _Babylon the Great_...
Footnotes:
[1] The identification of Jerusalem as the Great Prostitute, who will commit adultery with the nations, is consistent with the following Scriptures that also describe Israel/Jerusalem as the unfaithful bride, who once loved God, and who engages in prostitution.
- Israel is the young woman married to God. Isa. 54:5, Ezek. 16:8
- Jerusalem is the bride who once loved God. Jer. 2:1-2
- Israel is the adulterous wife. Hos. 1:2, Jer. 3:20, Ezek. 16:32
- Israel/Jerusalem is the prostitute. Isa. 1:21, Jer. 2:20, Ezek. 16:15
- Israel commits adultery with the nations. Ezek. 16:23-29

==========
"All of these points bear closely on the question of whether an Aramaic-speaking fisherman from rural Galilee could produce a refined Greek composition such as 1 Peter"

Do you consider the entirety of 1 Peter to be "a refined Greek composition"?

Per syntax criticism, portions of the NT are clearly 'translation Greek'
https://fordd.substack.com/p/per-syntax-...ortions-of

==========
Do you disagree with any of this?:

"...learning to read (even in one's own language) took years of hard work, and composition took years more.
Louis Feldman notes that
'Josephus's admission (Contra Apionem 1.50 [= 1.9]) that he needed assistance in composing the version in Greek of the Jewish War illustrates that few attained the competence in the language necessary for reading and understanding Greek literature.'21

The most persuasive studies of the use of Greek in Galilee in particular have been produced by Mark Chancey, who shows that scholars who maintain that Greek was widely spoken in the first century have based their views on very slim evidence, in which Palestinian data from over a number of centuries have been generalized into claims about the use of Greek in Galilee in the first half of the first century.22
There is, in fact, scant evidence that Greek was widely used outside of the major urban areas.
People living in rural areas spoke almost exclusively Aramaic.
...
We can assume that since he [Peter] was a common laborer, he was not from the landed aristocracy;
and since he was from rural Galilee, he would have spoken Aramaic."

==========
"What can we say, on the other hand, about the author of 1 Peter?
It is widely noted that the language of the book is that of an educated Greek-speaking author.
J. H. Elliott notes that the polished Greek style
'[reveals] numerous traces of literary refinement'27
and
'displays abundant affinities in vocabulary and style to classical writings, evidencing 'rhetorical competence' and 'literary refinement' of the author.'28
P. Achtemeier notes that, among other things, the author uses anaphora for parallel phrases;
he employs antithetic as well as synthetic parallelism;
he uses coordinate parallel expressions in which the first is negative, the second is positive, so as to stress a particular idea;
in some places he produces a rhythmic structure and occasional long periods.29
Twice the author uses with the optative, a refinement not found among most koine writers (3:14, 17).
It seems scarcely possible that this is the writing of an Aramaic-speaking peasant from the hinterlands."

What features if any are shared by Hebrew poetry and "polished Greek style"?

https://search.brave.com/search?q=anapho...694697463f
Anaphora in the New Testament refers to the rhetorical device where a word or phrase is repeated at the beginning of successive clauses.
This technique is often used to emphasize a point or draw attention to a central concept.
In the New Testament, anaphora is notably used in the Beatitudes, where the phrase "Blessed are" is repeated at the beginning of several statements.
For example, in Matthew 5:3-12, Jesus lists several blessings, each beginning with "Blessed are":
    "Blessed are the poor in spirit: for theirs is the kingdom of heaven.
    Blessed are those who mourn: for they will be comforted.
    Blessed are the meek: for they will inherit the earth.
    Blessed are those who hunger and thirst for righteousness: for they will be filled.
    Blessed are the merciful: for they will be shown mercy.
    Blessed are the pure in heart: for they will see God.
    Blessed are the peacemakers: for they will be called children of God.
    Blessed are those who are persecuted because of righteousness: for theirs is the kingdom of heaven."
This repetition serves to emphasize the blessings promised to those who embody certain virtues and live according to God's will.

https://search.brave.com/search?q=antith...76fb0b87cf
Antithetic parallelism is a literary device primarily found in Hebrew poetry and the Old Testament, but it is less common in the New Testament.
However, there are a few instances where this form of parallelism is used.
One notable example is in Jesus' prayer in Matthew 6:13, where He contrasts temptation and deliverance from evil:
"Lead us not into temptation,
but deliver us from evil."
In this verse, Jesus contrasts the idea of being led into temptation with the desire for deliverance from evil, highlighting the opposition between the two concepts.

Another example can be found in the book of Luke, where Jesus contrasts the fate of the righteous and the wicked:
"Then he will say to those on his left,
'Depart from me, you who are cursed, into the eternal fire prepared for the devil and his angels.
But the righteous will go into eternal life.'" (Luke 13:27-28)
These examples illustrate how antithetic parallelism is used to emphasize the contrast between two opposing ideas, often to convey a moral or spiritual lesson.

4. Synthetic Parallelism
https://www.olivetree.com/blog/poetry-bi...rallelism/
The second line of poetry builds up (synthesis is Greek for "putting together") the thought in the first line:
"The LORD is my shepherd;
I shall not want" (Ps. 23:1).
"Keep your heart with all diligence,
For out of it spring the issues of life" (Prov. 4:23).

2. Antithetic Parallelism
https://www.olivetree.com/blog/poetry-bi...rallelism/
This type puts two lines "against" each other that form a contrast:
"For the LORD knows the way of the righteous,
But the way of the ungodly shall perish" (Ps. 1:6).
"Hatred stirs up strife,
But love covers all sins" (Prov. 10:12).

=============
"A related issue is the author's use of the Septuagint.
Jews in rural Palestine familiar with Scripture would have heard it read in Hebrew.
The vast majority of them would not have the opportunity or ability to study it on the page.
The author of 1 Peter, on the other hand, is intimately familiar with the Jewish Scriptures.
Apart from the quotation in 4:8, which is sometimes recognized as a direct translation of Proverbs 10:12 from the Hebrew,30 the author invariably cites Scripture according to the Septuagint. 
This too is barely conceivable in a Galilean fisherman raised to speak Aramaic."

Is it possible that "Jews in rural Palestine familiar with Scripture would have heard it read in" Aramaic?

"Apart from the quotation in 4:8... the author invariably cites Scripture according to the Septuagint"
What are 2 of the more-striking instances of that?

[DavidFord]

When it was originally written, how do you think John 7:52 read?

John 7:52
https://biblehub.com/john/7-52.htm
(NKJV)
They answered and said to him,
“Are you also from Galilee?
Search and look, for no prophet has arisen out of Galilee.”
(Young's Literal)
They answered and said to him,
'Art thou also out of Galilee?
search and see, that a prophet out of Galilee hath not risen;'

John 7:52 (anonymous, from Aramaic)
https://www.thearamaicscriptures.com/
And they answered and said unto him,
"Are you also from Galila {Galilee}?!
You search and see that The Nabiya {The Prophet} doesn’t arise from Galila {Galilee}!"

John 7:52 (Etheridge)
https://dukhrana.com/peshitta/analyze_ve...ize=125%25
They answered and said to him,
Art thou also of Galila ?
Investigate, and see, that the Prophet from Galila ariseth not.

Andrew Gabriel Roth, _The Apostolic Writings: A Translation from Aramaic to English of the Divinely Inspired Words of the Messiah and His Apostles_ (2024)
https://www.amazon.com/Apostolic-Writing...736589326/
This version of the scriptures clears up dozens of misunderstood verses and is NOT anti Torah.
You will find that accurate words make a huge difference.
Just a few Examples:
Matt 1:16-17 (why the generations don't add up)
Matt 19:24 (easier for a "thick rope" to pass through the eye of a needle)
Matt 26:6-7 (why Jesus was eating at a Leper's house – unclean! unclean!)
John 7:52 (no prophet has come out of Galilee - what about Elija, Elisha, Jonah, Nahum, and Amos who all came from Galilee?)
Acts 8:27 (but according to Deuteronomy 23:1 Eunuchs aren't allowed to worship in Jerusalem!)
Romans 5:7 (what's the difference between a "righteous man" and an "upright man"?)
Revelations 2:22 ("cast her into a coffin.")  [no, onto a bier]

https://www.thearamaicscriptures.com/
From when I saw that Romans 5:7 was illogical and found out the true reading in Aramaic, I embarked on my own research...

[DavidFord]

Is John 3:1 best understood as conveying the meaning of:  
"man of the Pharisees"?
"one of the Pharisees"?

What do you think was behind the Greek John 3:1's having "name to him"?

John 3:1 (Smith's Literal)
https://biblehub.com/john/3-1.htm
https://biblehub.com/interlinear/john/3-1.htm
And there was a man of the Pharisees, Nicodemus the name to him, a ruler of the Jews:
[Greek:
3686 onoma ὄνομα name
846 autō αὐτῷ to him]

John 3:1 (Etheridge)
https://dukhrana.com/peshitta/analyze_ve...ize=125%25
But there was one of the Pharishee whose name was Nikodimos, a ruler of the Jihudoyee:

Joh 3:1 (APNT)
https://www.aramaicdb.org/index.php/sear...rfilters=0
Now there was a certain man there from the Pharisees. His name was Nicodemus, a ruler of the Judeans.

Arthur Voobus and Henry Grady Davis, _The Gospels in Study and Preaching_ (1966), 301pp., Voobus on 3:
_Verses 1-10_
Vs 1.
First reading of this text reveals the flavor of Aramean Christian traditions, not a Hellenistic Christian background.
Vocabulary as well as construction savors of Aramaisms.
The Greek word ἄνθρωπος, generally translated "a man," is merely an Aramaic expression^1 [1:  The term is... [a-n-sh]] which in this context means "certain."
Thus the precise meaning of this phrase is:  "a certain one of the Pharisees."
The odd construction of ὄνομα αὐτῷ "the name to him," is also Aramaic, not Greek.
We can see how revolting this was to the taste of the Greek language by the change in the Codex Sinaiticus where it is substituted by a reading palatable to the Greek text.^2  [2:  ... "with the name."]

[DavidFord]

Do you think Luke 14:18a was originally written in:
Greek?
Aramaic?

Arthur Voobus and Henry Grady Davis, _The Gospels in Study and Preaching_ (1966), 301pp., Voobus on 65-66:
Vs. 18.
The words ἀπὸ μιᾶς, which often have been translated as "with one consent," "alike" are puzzling in Greek^3 because this idiom occurs nowhere else.
[3:  The only way to understand this phrase in Greek would be to suppose that this is a vulgar shortening which must then be supplemented by ..., "mind," or ..., "soul"; cf. Philo, _De specialibis legibus_, II, p. 311.]
This expression, unique in Greek literature, has left the impression of a prearranged conspiracy.  
...the Greek phrase is an example of an underlying Aramaic which has been slavishly translated.

Luke 14:18a
https://biblehub.com/luke/14-18.htm
https://biblehub.com/interlinear/luke/14-18.htm
(Berean Literal)
And all with one _voice_ began to excuse themselves.
The first said to him, 'I have bought a field, and I have need, going out, to see it. I beg of you, hold me excused.'
[Greek:
575 apo ἀπὸ with
1520 mias μιᾶς one [voice]]

(KJV)
And they all with one _consent_ began to make excuse.
(Literal Standard)
And all began with one [voice] to excuse themselves.
(Smith's Literal)
And from one they all began to conciliate.

Luke 14:18 (based on Younan)
https://dukhrana.com/peshitta/msviewer.php?ms=4&id=316
And from the first, all began to excuse themselves.
The first said to him, 'I have bought a field and I need to go out (and) see it.  I beseech you, allow me to be excused.'

[DavidFord]

Do you think 1 Peter 1:24-25 quoted from Isaiah 40:6-8 from:
the Masoretic?
the LXX?
a textual tradition present in the Dead Sea Scrolls?

When originally written, did 1 Peter 1:25 have:
"the word of the Lord"?
"the word of our God"?

Isaiah 40:6-8 (JPS Tanakh)
https://biblehub.com/jps/isaiah/40.htm
6 Hark! one saith: ‘Proclaim!’
And he saith: ‘What shall I proclaim?’
‘All flesh is grass,
And all the goodliness thereof is as the flower of the field;
7 The grass withereth, the flower fadeth;
Because the breath of the LORD bloweth upon it—
Surely the people is grass.
8 The grass withereth, the flower fadeth;
But the word of our God shall stand for ever.’

Isaiah 40:6-8 (Brenton Septuagint)
https://biblehub.com/sep/isaiah/40.htm
6 The voice of one saying, Cry;
and I said, What shall I cry?
All flesh is grass,
and all the glory of man as the flower of grass:
7 (OMITTED TEXT)
8 The grass withers, and the flower fades:
but the word of our God abides for ever.

1 Peter 1:24-25a (NKJV)
https://biblehub.com/nkjv/1_peter/1.htm
24 because
“All flesh is as grass,
And all the glory of man as the flower of the grass.
The grass withers,
And its flower falls away,
25 But the word of the Lord endures forever.”

_The Dead Sea Scrolls Bible_ (1999), 649pp., on 332 re: Isaiah 40:6-8
https://archive.org/details/B-001-001-93...n+early%22
Page 332
The original scribe either wrote an early, short form of Isaiah 40:7-8 or skipped some original text;
the early, short form is more likely, since it makes sense by itself and the Septuagint has the identical short form.
In either case a later scribe filed in the longer form, repeating “but the word of our God,” which the original scribe had already written.

Isaiah 40 (Peshitta Holy Bible)
https://biblehub.com/hpbt/isaiah/40.htm
6 The voice that said, ‘Cry out!’ also said: “What shall I cry out?”
“Everybody is grass
and all his beauty as a flower of the field
7 Grass dries up and a flower fades,
because the Spirit of LORD JEHOVAH blew on it;
so is the grass of this people
8 The grass dries up and the flower fades,
and the word of God stands for eternities!”

Isaiah 40 (Lamsa)
https://biblehub.com/lamsa/isaiah/40.htm
6 The voice says, Cry. And he said, What shall I cry?
All flesh is grass,
and all its beauty is like the flower of the field;
7 The grass withers, the flower fades,
because the breath of the LORD blows upon it;
surely this people is like the grass.
8 The grass withers, the flower fades;
but the word of our God shall stand for ever.

1 Peter 1:24-25a (Peshitta Holy Bible)
https://biblehub.com/aramaic-plain-engli...eter/1.htm
24 Because all flesh is grass
and all its beauty as the blossom of the field;
the grass withers and the blossom fades.
25 And the word of our God stands for eternities.

[DavidFord]

When originally written, did 1 Peter 2:3 have:
"you have tasted that the Lord is good"?
'you have tasted and seen/ found-out that the LORD is good'?

Did 1 Peter 2:3 quote from the:
Masoretic?
LXX?
Peshitta Tanakh?

1 Peter 2:3
https://biblehub.com/1_peter/2-3.htm
(NIV)
now that you have tasted that the Lord is good.
(Young's Literal)
if so be ye did taste that the Lord is gracious,
(Lamsa)
If so be you have tasted and found out that the LORD is good.
(Aramaic Bible in Plain English)
If you have tasted and you have seen that THE LORD JEHOVAH is good,

Psalm 34:8a
https://biblehub.com/psalms/34-8.htm
(NIV)
Taste and see that the LORD is good;
(Brenton Septuagint)
Taste and see that the Lord is good:
(Lamsa)
O taste and see that the LORD is good;
(Peshitta Holy Bible)
Taste and see that LORD JEHOVAH is good,  
(JPS Tanakh)
O consider and see that the LORD is good;
(Literal Standard)
Taste and see that YHWH [is] good,

For Ps 34, the known Dead Sea Scrolls fragments only have tiny pieces of Ps 34:20-21.
https://archive.org/details/B-001-001-93...s+bones%22
20 [He keeps all his bones, not one of them is brok]en.
21 [Evil] will sl[ay the wicked; and those who hate the righteous will be held guilty].

[DavidFord]

When originally written, did 1 Peter 2:6 quote from Isaiah 28:16 from the:
Masoretic?
LXX?
Peshitta Tanakh?

When originally written, did 1 Peter 2:7 have this?:
"The stone which the builders rejected
Has become the chief cornerstone"

Did the Greek 1 Peter 2:7 get its Ps 118:22 quotation from the:
Masoretic?
LXX?

Did 1 Peter 2:8 get its Isaiah 8:14 quotation from:
the Masoretic?
the LXX?
a textual tradition present in the Dead Sea Scrolls?

Do you think 1 Peter 2:9 got anything from the LXX?

1 Peter 2 (NKJV)
https://biblehub.com/nkjv/1_peter/2.htm
6 Therefore it is also contained in the Scripture,
“Behold, I lay in Zion
A chief cornerstone, elect, precious,
And he who believes on Him will by no means be put to shame.”
7 Therefore, to you who believe, He is precious;
but to those who are disobedient,
“The stone which the builders rejected
Has become the chief cornerstone,”
8 and
“A stone of stumbling
And a rock of offense.”
They stumble, being disobedient to the word,
to which they also were appointed.
9 But you are a chosen generation, a royal priesthood, a holy nation, His own special people,
that you may proclaim the praises of Him who called you out of darkness into His marvelous light;
10 who once were not a people but are now the people of God,
who had not obtained mercy but now have obtained mercy.

1 Peter 2 (PHBT)
https://biblehub.com/aramaic-plain-engli...eter/2.htm
6 For it is said in the Scriptures,
“Behold, I lay down in Zion an approved and Precious Stone at the head of the corner,
and whoever believes in him will not be ashamed.”
7 This honor is given therefore to you - those who believe,
but to those who are disobedient,
8 He is a stone of stumbling and a rock of offense,
and they stumble on it,
in that they do not obey the word,
for they are appointed to this.
9 But you are a chosen race who serve as Priests for The Kingdom, a holy people, a redeemed assembly;
you should proclaim the praises of him who called you from darkness into his excellent light.

Isaiah 28:16
https://biblehub.com/parallel/isaiah/28-16.htm
(PHBT)
Because of this, so says LORD JEHOVAH God:
“Behold, I furnish in Zion a stone, an approved stone in the corner, precious, best, a wall of the foundation.
He who believes shall not be afraid
(JPS Tanakh)
Therefore thus saith the Lord GOD:
Behold, I lay in Zion for a foundation a stone, A tried stone, a costly corner-stone of sure foundation;
He that believeth shall not make haste.
(Brenton Septuagint)
Therefore thus saith the Lord, even the Lord,
Behold, I lay for the foundations of Sion a costly stone, a choice, a corner-stone, a precious _stone_, for its foundations;
and he that believes _on him_ shall by no means be ashamed.

Isaiah 28:16 (DSS, pg. 311)
https://archive.org/details/B-001-001-93...d+stone%22
Therefore thus says _the Lord_,^497
Behold, I am laying in Zion a foundation stone, a tried stone, a precious cornerstone of sure foundation;
whoever believes will not be in panic.
497:  
IQIsa^a* LXX.
_the LORD GOD_ lQIsa^a(corr) MT.

======
Psalm 118:22
https://biblehub.com/parallel/psalms/118-22.htm
(King James)
The stone which the builders refused is become the head stone of the corner.
(Young's Literal)
A stone the builders refused Hath become head of a corner.
(PHBT)
The stone which the builders rejected, that has become the head of the building.
(JPS Tanakh)
The stone which the builders rejected Is become the chief corner-stone.
(Brenton Septuagint)
The stone which the builders rejected, the same is become the head of the corner.

DSS:  not had in known fragments-- see page 551
https://archive.org/details/B-001-001-93...rvelous%22

=====
Isaiah 8 (DSS, pg. 283)
https://archive.org/details/B-001-001-93...umbling%22
13 The Lord of hosts-- consider him holy, revere him, be in awe of him.
14 He will be a sanctuary
but also a stone of stumbling and a rock of offense to both the houses of Israel,
a trap and a snare to the inhabitants of Jerusalem.
15 Many among them will stumble and fall, be broken, snared, and captured.

Isaiah 8:14
https://biblehub.com/parallel/isaiah/8-14.htm
(PHBT)
And he shall be for a sanctuary
and for a stone of offense and for a rock of stumbling to both the houses of Israel,
for a trap and a net for the inhabitants of Jerusalem
(JPS Tanakh)
And He shall be for a sanctuary;
but for a stone of stumbling and for a rock of offence to both the houses of Israel,
for a gin and for a snare to the inhabitants of Jerusalem.
(Brenton Septuagint)
And if thou shalt trust in him,
he shall be to thee for a sanctuary;
and ye shall not come against him as against a stumbling-stone,
neither as against the falling of a rock:
but the houses of Jacob are in a snare,
and the dwellers in Jerusalem in a pit.
(KJV)
And he shall be for a sanctuary;
but for a stone of stumbling and for a rock of offence to both the houses of Israel,
for a gin and for a snare to the inhabitants of Jerusalem.

=====
Exodus 19:6a
https://biblehub.com/parallel/exodus/19-6.htm
(PHBT)
And you will be to me a kingdom and Priests and a holy people’;
(JPS Tanakh)
and ye shall be unto Me a kingdom of priests, and a holy nation.
(Brenton Septuagint)
And ye shall be to me a royal priesthood and a holy nation:

Isaiah 61:6a
https://biblehub.com/parallel/isaiah/61-6.htm
(PHBT)
And you shall be called the Priests of LORD JEHOVAH and the ministers of our God.
(JPS Tanakh)
But ye shall be named the priests of the LORD, Men shall call you the ministers of our God;
(Brenton Septuagint)
But ye shall be called priests of the Lord, the ministers of God:

Isaiah 61:6a (DSS, pg. 372)
https://archive.org/details/B-001-001-93...ters+of%22
but you will be called priests of the Lord,
_and_^1345 you will be named ministers of our God.
1345: lQIsa^a. Not in MT LXX.

[DavidFord]

Do you see anything in 1 Peter 2:22-25 that came from the LXX?

1 Peter 2 (Berean Literal)
https://biblehub.com/blb/1_peter/2.htm
21 For to this hereunto you have been called,
because Christ also suffered for you,
leaving you an example that you should follow after His steps:
22 “Who committed no sin,
neither was deceit found in His mouth.”
23 Who being reviled
did not retaliate;
suffering did not threaten,
but He gave Himself over to Him judging justly.
24 Who Himself bore our sins in His body on the tree,
so that, having been dead to sins, we might live to righteousness.
“By whose scourge marks you have been healed.”
25 For you were like sheep going astray,
but now you have returned to the Shepherd and Overseer of your souls.

Isaiah 53 (NIV)
https://biblehub.com/niv/isaiah/53.htm
1 Who has believed our message
and to whom has the arm of the Lord been revealed?
2 He grew up before him like a tender shoot,
and like a root out of dry ground.
He had no beauty or majesty to attract us to him,
nothing in his appearance that we should desire him.
3 He was despised and rejected by mankind,
a man of suffering, and familiar with pain.
Like one from whom people hide their faces
he was despised, and we held him in low esteem.
4 Surely he took up our pain
and bore our suffering,
yet we considered him punished by God,
stricken by him, and afflicted.
5 But he was pierced for our transgressions,
he was crushed for our iniquities;
the punishment that brought us peace was on him,
and by his wounds we are healed.
6 We all, like sheep, have gone astray,
each of us has turned to our own way;
and the Lord has laid on him
the iniquity of us all.
7 He was oppressed and afflicted,
yet he did not open his mouth;
he was led like a lamb to the slaughter,
and as a sheep before its shearers is silent,
so he did not open his mouth.
8 By oppression and judgment he was taken away.
Yet who of his generation protested?
For he was cut off from the land of the living;
for the transgression of my people he was punished.
9 He was assigned a grave with the wicked,
and with the rich in his death,
though he had done no violence,
nor was any deceit in his mouth.

Isaiah 53 (Brenton's Septuagint)
https://biblehub.com/sep/isaiah/53.htm
1 Lord, who has believed our report?
and to whom has the arm of the Lord been revealed?
2 We brought a report as of a child before him;
he is as a root in a thirsty land:
he has no form nor comeliness;
and we saw him, but he had no form nor beauty.
3 But his form was ignoble, and inferior to that of the children of men;
he was a man in suffering,
and acquainted with the bearing of sickness,
for his face is turned from us:
he was dishonoured, and not esteemed.
4 He bears our sins, and is pained for us:
yet we accounted him to be in trouble, and in suffering, and in affliction.
5 But he was wounded on account of our sins,
and was bruised because of our iniquities:
the chastisement of our peace was upon him;
and by his bruises we were healed.
6 All we as sheep have gone astray;
every one has gone astray in his way;
and the Lord gave him up for our sins.
7 And he, because of his affliction, opens not his mouth:
he was led as a sheep to the slaughter,
and as a lamb before the shearer is dumb,
so he opens not his mouth.
8 In his humiliation his judgment was taken away:
who shall declare his generation?
for his life is taken away from the earth:
because of the iniquities of my people he was led to death.
9 And I will give the wicked for his burial,
and the rich for his death;
for he practised no iniquity,
nor craft with his mouth.

Isaiah 53 (JPS Tanakh)
https://biblehub.com/jps/isaiah/53.htm
1 ‘Who would have believed our report?
And to whom hath the arm of the LORD been revealed?
2 For he shot up right forth as a sapling,
And as a root out of a dry ground;
He had no form nor comeliness, that we should look upon him,
Nor beauty that we should delight in him.
3 He was despised,
and forsaken of men,
A man of pains,
and acquainted with disease,
And as one from whom men hide their face:
He was despised, and we esteemed him not.
4 Surely our diseases he did bear,
and our pains he carried;
Whereas we did esteem him stricken,
Smitten of God, and afflicted.
5 But he was wounded because of our transgressions,
He was crushed because of our iniquities:
The chastisement of our welfare was upon him,
And with his stripes we were healed.
6 All we like sheep did go astray,
We turned every one to his own way;
And the LORD hath made to light on him
The iniquity of us all.
7 He was oppressed, though he humbled himself
And opened not his mouth;
As a lamb that is led to the slaughter,
And as a sheep that before her shearers is dumb;
Yea, he opened not his mouth.
8 By oppression and judgment he was taken away,
And with his generation who did reason?
For he was cut off out of the land of the living,
For the transgression of my people to whom the stroke was due.
9 And they made his grave with the wicked,
And with the rich his tomb;
Although he had done no violence,
Neither was any deceit in his mouth.’