What does al-Nabia Isa ibn Maryam reveal about Allah?

[David Ford]

Glossary

Allah/ Allaha: the God of Awraham, the God of Isaac, and the God of Yaqub. Note that this God is different than the God of Islam.
al-: the
al-Nabia: the Prophet
Gawriel: the angel Gabriel
ibn Maryam: son of Mary
Isa: Jesus/ Yeshua
malaka: angelic messenger
Mar: Master
Mar-Ya: Master YHWH, i.e. Master Yahweh, a special name of the God of Awraham, the God of Isaac, and the God of Yaqub.
Maryam: Mary
Massih: Messiah/ Meshikha
Meshikha: Massih/ Messiah
Miltha: can have numerous meanings, including word, instance, substance, and manifestation; is often translated "word"
namusa: custom/tradition. law. Torah.
Nasari: Christians/ followers of al-Nabia Isa al-Massih
nuhra: light
ruh: spirit.
Ruh of Allah: Spirit of Allah
rukha: wind. spirit. breath.
Rukha d'Qudsha: Spirit of Holiness, i.e. Holy Spirit.
Yeshua: Isa/ Jesus
qurban: sacrifice. offering.

Who is the Most Unique and Miraculous Person Who Ever Lived?

In order to find the answer to this question, we need to consider the total: birth, life, and end of life. Let us examine al-Nabia Isa al-Massih.

1. Al-Nabia Isa ibn Maryam had a virgin birth, and so His birth was unique and miraculous. He was the only one who ever lived who had a mother but no father. (Adam and Eve had no father and no mother.)

2. Isa, al-Miltha of Allah, had a unique and miraculous life. He performed many miracles of love, kindness, compassion, and healing. He healed people who were born blind, people who were crippled from birth, and others who were lepers. Al-Nabia Isa was also sinless.

3. Mar Isa al-Massih ascended to Heaven, making the end of His life miraculous. He has no grave where one can go and worship.

There are other people who performed miracles, or possessed one of these traits, but Mar Isa al-Massih ibn Maryam was the only one who had ALL THREE-- a unique and miraculous birth, a unique and miraculous life, and a miraculous end to life. Wouldn't that make him the most unique and miraculous person who ever lived?

Nasari say that Allah is God "the Father," Mar Isa is both "the Son of Allah" and somehow is also God, and the Rukha d'Qudsha is God. That sounds like 3 gods. How do Nasari explain their belief that there is only 1 God?

Nasari believe in 1 God, for they believe in:
Allah, who al-Nabia Isa referred to as Abba/ Father (see John 11:40-41, Mark 14:36);
the Miltha of Allah, who is Mar Isa ibn Maryam, and who was conceived in the virgin Maryam through the work of the Ruh of Allah;
the Ruh of Allah, i.e. the Rukha d'Qudsha i.e. Spirit of Holiness i.e. Holy Spirit. (Some supporting quotes are in the Quotes section below.)

What Do Nasari Mean by "Son of Allah"?

Mecca is known as the Mother of Villages, and a traveler is known as a Son of the Road, yet we do not believe this biologically or physically. We do not believe that villages did not exist before Mecca and that Mecca got married and produced all of the other villages of the world. We do not believe that the road got married and had baby travelers. We all use these kinds of concepts to convey ideas metaphorically, not biologically or physically.

When Isa is called the Son of Allah, it does not mean that Allah got married and produced a son. When the Bible says that Isa is the Son of Allah, one of the things it means is that al-Nabia Isa revealed what Allah is like, just as a son reveals what his father is like. Isa al-Massih ibn Maryam pulled back the veil to show us humans more clearly what Allah is like. So, what do we see?

What Did al-Massih Isa Reveal About Allah?

1. Al-Nabia Isa revealed that Allah is love. Allah is full of love, and this was most clearly shown when Allah sent Isa al-Massih to die on the cross to pay the price for our sins to be forgiven. (For 2,000 years, authoritative history has known and recorded the historical fact of al-Massih's death which was witnessed by numerous people. Any unbiased history text will point this out, and study of the Shroud of Turin confirms it.) Scripture says: "In this is love, not that we loved Allah, but that He loved us and sent His Son to be the atonement for our sins" (1 John 4:10).

2. Isa al-Massih revealed that Allah is very personal. He wants to bless you with real life, filled with joy and peace. Allah is interested in the details of your life, including your joys and challenges. He wants a personal relationship with you. Allah is not simply sitting on a throne in Heaven, waiting for your death to add up your good and bad works. He is personally interested in your life today, with your needs and concerns. He wants to help you. Mar Isa al-Massih said,
"I have come that they may have life,
and they may have something that is abundant." (John 10:10b).

3. Isa, al-Miltha of Allah, has shown that Allah has provided assurance for the forgiveness of sins. When Isa al-Massih died on the cross, He was the final "qurban," or sacrifice, paying the price for our sins to be forgiven by Allah. Therefore, when we accept this, and ask Allah to forgive us of our evil deeds, and ask Allah to help us live a righteous life, we can know that we are forgiven. We don't earn Allah's forgiveness through doing many good deeds, and we can't earn Allah's forgiveness through doing more good deeds than bad deeds. Allah offers to freely forgive us given the complete and perfect qurban of Isa al-Massih on the cross.

If the forgiveness of our sins was based on our works, we would never know if we have done enough good works to earn forgiveness. Our good works cannot erase our sin. If some drops of poison are mixed in a cup of tea, adding more tea will not get rid of the poison. It is the same way with sin. Adding more good works will not get rid of sin. It cannot balance it out. We cannot enter into the presence of Almighty Allah with sin in our lives. Our sin has to be removed because Allah is pure and holy. Everything in His presence is pure and holy. There can be no sin in Heaven.

4. When He rose from the grave, Isa al-Massih ibn Maryam showed that Allah gives assurance of eternal life. We can know that we are going to Heaven because Isa al-Massih was victorious over death. He is unlike anyone who ever lived. He rose from the grave and ascended to Heaven. No one else has done this. Mar Isa al-Miltha of Allah says,
"Now this is life that is eternal:
that they might know You,
that You alone are the Allaha of truth,
and He whom you have sent,
Yeshua the Meshikha [Isa al-Massih]."(John 17:3)

Allah is all-powerful, and we weak, little humans, who are here today and gone tomorrow, cannot tell Allah what He can do and cannot do. If Allah wanted to send al-Nabia Isa to suffer the just punishment for our sins and to overcome death in the resurrection, He can do that. And we cannot tell Him that He can or cannot do that. Allah is all-powerful.

What Does al-Nabia Isa Say to us Today?

In Matthew 11:28-30, al-Nabia Isa, who cannot lie, says
"Come to me all you who
labor and bear burdens,
and I will give you rest.
Bear my yoke upon you,
and learn from me that
I'm tranquil and I'm meek.
And in my heart you will find
tranquility in your souls,
for my yoke is pleasant
and my burden is light."

Many believe that it is wise to read all of the books sent by Allah.

Some excellent Internet resources you can visit:
www.answering-Islam.org
www.shroud.com
peshitta.org

The above material is largely from a tract entitled "For My Muslim Friend." Holy Scriptures quotes-- except for 1 John 4:10-- are based on what is at peshitta.org, which has a translation from the original Aramaic directly into English. Most New Testaments are indirect translations, from Aramaic to Greek and then finally into English. Roughly 70% of the Quran is Aramaic, and roughly 20% of the Quran becomes much more intelligible when the Quran's Aramaic is properly translated.

Quotes

The Miltha of Allah is Mar Isa ibn Maryam:

The Preaching of John, Chapter 1:
"In the beginning was the Miltha,
and that Miltha was with Allaha,
and Allaha was that Miltha.
This was with Allaha in the beginning.
Everything existed through His hands,
and (of) the things which have existed,
without Him not even one (thing) existed.
In Him was life,
and the life was the nuhra of men.
And that nuhra shines in the darkness,
and the darkness did not overtake it.

¶ There was a man who was sent from Allaha
(whose) name was Yukhanan.
This (man) came for a witness,
that he might testify concerning the nuhra,
that all might believe through his hand.
He was not the nuhra,
rather (he came) that he might bear witness concerning the nuhra.
For the nuhra of truth was that which shines
on all who come into the world.
He was in the world,
and the world existed by his hand,
and the world did not know him;
he came to his own,
and his own did not receive him.
But those who did receive him,
those who have believed in his name,
he gave to them authority that
they might be the sons of Allaha,
those who neither by blood
nor by the will of the flesh
nor by the will of a man,
rather were begotten by Allaha.
And the Miltha became flesh and dwelt among us,
and we saw shubkheh [his glory],
the shubkha [glory] as Ekhadaya [literally: THE ONE],
who is from Abba,
who is full of grace and truth.
[When use in a theological sense, 'Ekhadaya' is a beautiful theological term employed by many Eastern theologians and poets. It literally means "THE ONE"-- peshitta.org]

¶ Yukhanan witnessed concerning him and cried out and said,
"This is he whom I said would come after me,
and yet be before me,
because he was earlier than me!"
And from his fullness we have all received grace,
and on account of grace,
because the namusa was given through Moshe,
but truth and grace was through Yeshua the Meshikha.
Man has not ever seen Allaha.
The Ekhadaya (of) Allaha,
he who is in the bosom of Abuhi [his Father],
he has declared Him.

Mar Isa ibn Maryam was conceived in the virgin Maryam through the operation of the Ruh of Allah:

The Preaching of Luke, Chapter 1:
"And in the sixth month, the malaka Gawriel was sent from the presence of Allaha to Galeela to the city whose name is Nasrath to a virgin who was betrothed to a man whose name was Yosip from the house of Dawid. And the name of the virgin (was) Maryam. And the malaka came to her and said to her,
'Shlam [hello/peace] to you full of grace.
Maran [our Master/Lord] is with you,
blessed among women....
Do not be afraid Maryam,
for you have found grace with Allaha.
For behold, you will receive conception and bear a son
and you will call His name Yeshua.
This one will be great and will be called the Son of the Highest,
and Mar-Ya Allaha will give to Him the throne of Dawid His father.
And He will reign over the house of Yaqub forever,
and there will not be an end to His kingdom.'
Maryam said to the malaka,
'How can this be, for a man has not known me?'
The malaka answered and said to her,
'The Rukha d'Qudsha will come
and the power of the Highest will rest upon you.
Because of this, He who is to be born of you is holy
and will be called the Son of Allaha.'"

[David Ford]

Based on what's at peshitta.org

The Preaching of Luke
Chapter 1
1. Because many have desired to write the history of those works that we are familiar with, 2. according to that which they delivered to us, those who from the beginning were eyewitnesses and ministers of the Word, 3. it seemed (good) also to me because I have attended carefully to all of them that I should write everything down in its order for you noble Tawpeela, 4. that you may know the truth of the words that you were taught by.

¶5. In the days of Herodus the malka of Yehuda, there was a certain priest whose name was Zakharyah, from the order of the house of Awiya, and his wife (was descended) from the daughters of Ahron-- her name was Elishwa. 6. And both of them were zadiqin [righteous] before Allaha and walked in all the commandments and in the righteousness of Mar-YHWH without blame. 7. But they did not have a son because Elishwa was barren, and both of them were many in their days. 8. And it came to pass while he was serving as a priest in the order of his ministry before Allaha, 9. in the custom of the priesthood, it was his turn to place the incense. And he entered into the temple of Mar-YHWH. 10. And all the crowds of the people would pray outside at the time of the incense. 11. And a malaka of Mar-YHWH who stood at the right of the altar of incense appeared to him-- to Zakharyah. 12. And when Zakharyah saw him he was dumbfounded and fear fell upon him. 13. And the malaka said to him,
"Do not have fear Zakharyah,
because your prayer has been heard
and your wife Elishwa will bear you a son,
and you will call his name Yukhanan.
14. And you will have joy and gladness
and many will rejoice at his birth.
15. For he will be great before Mar-YHWH.
And he will not drink shakra [strong drink] and wine,
and he will be filled with the Rukha d'Qudsha
while he is in the womb of his mother.
16. And he will turn many of the sons of Israel to Mar-YHWH Allahuon [their Allaha].
17. And he will go before Him in the Rukha and in the might of Eliyah the prophet, that he might
turn the heart of the fathers unto the children,
and those that are not obedient to the knowledge of the just,
and he will prepare a perfect people for Mar-YHWH."
18. And Zakharyah said to the malaka, "How should I understand this, for I'm an elderly man and my wife, she is many in her days?" 19. And the malaka answered and said to him, "Ena-na Gawriel who stands before Allaha, and I have been sent to speak with you and to declare these things. 20. Now you will be dumb and you will not be able to speak until the day that these things happen, because you did not believe these my words which will be fulfilled in their time." 21. And the people were standing and waiting for Zakharyah and were wondering about his delay in the temple. 22. And when Zakharyah came out he was not able to speak with them. And they understood that he saw a vision in the temple. And he was repeatedly making signs to them but remained dumb. 23. And when the days of his service were fulfilled, he went to his house. 24. And it happened from after those days Elishwa his wife conceived. And she had hidden herself (for) five months and she said, 25. "Mar-YHWH has done these things for me in the days that He looked on me to take away my reproach that was among the sons of men."

¶26. And in the sixth month, the malaka Gawriel was sent from the presence of Allaha to Galeela to the city whose name is Nasrath 27. to a virgin who was betrothed to a man whose name was Yosip from the house of Dawid. And the name of the virgin (was) Maryam. 28. And the malaka came to her and said to her,
"Shlam to you full of grace.
Maran is with you,
blessed among women."
29. But when she saw (him) she was disturbed at his saying and was wondering, "What is this greeting?" 30. And the malaka said to her,

"Do not be afraid Maryam,
for you have found grace with Allaha.

31. For behold, you will receive conception and bear a son and you will call his name Yeshua.
32. This one will be great and will be called the Son of the Highest,
and Mar-YHWH Allaha will give to him the throne of Dawid his father.
33. And he will reign over the house of Yaqub forever,
and there will not be an end to his kingdom."
34. Maryam said to the malaka, "How can this be, for a man has not known me?" 35. The malaka answered and said to her,

"The Rukha d'Qudsha will come
and the power of the Highest will rest upon you.

Because of this, he who is to be born of you is holy

and will be called the Son of Allaha.

36. And behold, Elishwa your kinswoman
is also pregnant (with) a son in her old age.
And this is the sixth month to her,
she who was called barren.
37. Because not anyhing is impossible for Allaha."
38. Maryam said,
"Behold, I (am) the handmaid of Mar-YHWH.
Let it be to me according to your word."
And the malaka departed from her presence.

¶39. And Maryam arose in them-- in those days-- and went quickly to a tuora, to a city of Yehuda. 40. And she entered the house of Zakharyah and greeted Elishwa. 41. And it happened that when Elishwa heard the greeting of Maryam, the infant in her womb leaped, and Elishwa was filled with the Rukha d'Qudsha. 42. And she cried out with a loud voice and said to Maryam,
"Blessed are you among women,
and blessed is the fruit of your womb!
43. How did this happen to me that
the mother of Mari comes to me?
44. For behold, when the sound of your greeting fell upon my ears,
the infant in my womb leaped with a great joy.
45. And blessings to she who believed,
because there will be fulfillment to those things that were spoken to her in the presence of Mar-YHWH."
46. And Maryam said,
"My soul magnifies Mar-YHWH,
47. and ruokhi [my spirit] has rejoiced in Allaha my Savior.
48. Because He has looked at the meekness of his handmaid, for behold,
from now (on) all generations will give to me blessings.
49. Because He who is mighty has done great things for me,
and holy is His Name.
50. And His mercy for ages and generations (is) upon those who fear Him.
51. He has accomplished victory with his arm
and has scattered the proud in the thought of their hearts.
52. He has cast down the mighty from the seats
and exalted the meek.
53. He has satisfied the hungry (with) good things,
and the wealthy He has dismissed empty-handed.
54. He has helped his servant Israel
and He has remembered his mercy.
55. As He spoke with our fathers,
with Awraham and with his seed forever."

¶56. And Maryam remained with Elishwa about three months, and then she returned to her home.

¶57. Now the time that she bear came to her, Elishwa, and she bore a son. 58. And her neighbors and her relatives heard that Allaha had increased His mercy towards her, and they were rejoicing with her.

¶59. And it happened on the eighth day they came to circumcise the boy and they were calling him by the name of his father Zakharyah. 60. And his mother answered and said to them, "Not so, rather he will be called Yukhanan." 61. And they said to her, "There is no man in your clan who is called by this name." 62. And they made signs to his father as to what he desired to name him. 63. And he asked for a writing tablet, and wrote and said, "Yukhanan is his name." And everyone marveled. 64. And immediately his mouth and his tongue was opened and he spoke and barek [blessed] Allaha. 65. And fear came upon all their neighbors. And in all the tuora of Yehuda these things were spoken. 66. And all who heard were thinking in their hearts and saying, "What indeed will this boy be?" And the hand of Mar-YHWH was with him.

¶67. And his father Zakharyah was filled (with) the Rukha d'Qudsha and he prophesied and said,
68. "Blessed is Mar-YHWH, the Allaheh of Israel
who has visited His people
and wrought purqana [redemption/deliverance] to it.
69. And He has raised up a horn of purqana for us
in the house of Dawid His servant.
70. As He spoke by the mouth of His holy prophets who were from (of) old,
71. that He would save us from our enemies
and from the hand of all who hate us.
72. And He has shown His mercy to our fathers
and has remembered His holy covenant,
73. and the oaths that He swore to Awraham our father that He would give to us,
74. that we would be delivered from the hand of our enemies,
and we might serve before Him without fear
75. all of our days in Allahaliness and righteousness.
76. And you child will be called the prophet of the Most High,
for you will go before the face of Mar-YHWH to prepare His way,
77. so that He might give the knowledge of life
to His people in the forgiveness of their sins.
78. By the kindness of the mercy of Allahan [our Allaha]
by which a ray from above will visit us,
79. to enlighten those who are in darkness,
and sit in the shadows of death,
that He might direct our feet in the way of shlama ."
80. And the boy grew and was strengthened in Rukha. And he was in the wilderness until the day of his appearance to Israel.

The Preaching of Luke
Chapter 2
1. Now it happened in those days (that) a decree went out from Caesar Augustus that (the names of) all the people of his dominion should be written (down). 2. This census first happened during the governorship of Qurinius in Syria. 3. And everyone went to be registered in his own city. 4. And Yosip was also going up from Nasrath, a city of Galeela into Yehuda to the city of Dawid, which is called Beth-Lekhem, because he was from the house and from the clan of Dawid, 5. with Maryam his bride while (she was) pregnant, that they might be registered there. 6. And it happened that while they (were) there, her days of pregnancy were fulfilled. 7. And she bore a firstborn son and wrapped him in swaddling clothes, and laid him in a manger because there was no room where they could lodge.

¶8. And shepherds were there in that region where they were lodging and keeping watch there at night over their flocks. 9. And behold, a malaka of Allaha came to them. And the tishbokhtheh [his glory] of Mar-YHWH shone upon them and they feared with a great fear. 10. And the malaka said to them, "Do not have fear, for behold, I announce hope to you, a great joy which will be to the whole world. For today is born to you in the city of Dawid the Paruqa [Deliverer] who is Mar-YHWH, the Meshikha. 12. And this is a sign to you: you will find an infant who is wrapped in swaddling clothes and lying in a manger." 13. And at that instant the great hosts of heaven appeared with the malaka while glorifying Allaha and saying,
"Tishbokhtha [glory/ praise] to Allaha in the highest,
and on earth shlama and good hope to the sons of men."

¶15. And it happened that when the malakas had departed from their presence to heaven, the shepherds talked amongst each other and said, "Let us journey unto Beth-Lekhem, and let us see this matter that has occurred as Mar-YHWH has made known to us." 16. And they hurriedly came and they found Maryam and Yosip and the infant who was lying in a manger. 17. And after they had seen him, they made known the matter that had been told to them concerning him-- concerning the boy. 18. And all who heard marveled at those things that had been spoken to them by the shepherds. 19. And Maryam kept and pondered all these words in her heart. 20. And those shepherds returned while glorifying and giving praise to Allaha concerning all that they had seen and heard as it was told to them.

¶21. And when eight days had passed (so) that the boy could be circumcised, they called his name Yeshua, as he had been called by the malaka before he was conceived in the womb.

¶22. And when the days (of) their purification were fulfilled according to the namusa of Moshe, they took him up to Urishlim to present him before Mar-YHWH, 23. according to what is written in the namusa of Mar-YHWH that
'every male who opens the womb
will be called a holy one of Mar-YHWH.'
24. and to give a sacrifice as is said in the namusa of Mar-YHWH,
'a pair of turtledoves
or two chicks of pigeons.'
25. Now there was a certain man in Urishlim; his name was Shimon, and this man was just and zadiq [righteous] and was waiting for the consolation of Israel, and the Rukha d'Qudsha was upon him. 26. And it had been said to him by the Rukha d'Qudsha that he would not see death until he saw the Meshikha of Mar-YHWH. 27. This man, he had come by the Rukha to the temple, and when his parents brought him-- the boy Yeshua-- to do on his behalf as is commanded in the namusa, 28. he received him upon his arms and barek [blessed] Allaha and said,
[does barek above mean 'prayed to'?]
29. "Now dismiss him your servant in shlama, Mari, according to your word.
30. For behold my eyes have seen your mercy,
31. that which you have prepared before the face of all nations,
32. a light for the revelation to the gentiles
and a shubkha [glory] to your people Israel."

¶33. And Yosip and his mother were marveling at these things that were spoken concerning him. 34. And Shimon barek [blessed] them and said to his mother Maryam,
"Behold this one is appointed
for the fall and for the rise of many in Israel,
and for a sign of dispute.
35. Now, and in your soul-- yours-- a spear will pass, so that the thoughts of the hearts [minds] of many might be revealed."
36. Now, and Kanna the prophetess, a daughter of Panuel from the tribe of Ashir, she was also advanced in her days. And she was seven years with her husband. She had lived from her virginity 37. and she was a widow for about eighty and four years. And she would not go out from the temple, and with fasting and with prayer she would serve by day and by night. 38. And she also stood up in that hour and gave thanks to Mar-YHWH and was speaking concerning him to everyone who was waiting for the purqanah [her deliverance] of Urishlim.

¶39. And when they had completed everything as (was) in the namusa of Mar-YHWH, they returned to Galeela to Nasrath their city. 40. And the boy would grow (up) and became strong in Rukha and was filled with wisdom, and the grace of Allaha was upon him.

¶41. And every year his people would go to Urishlim during the feast of the Petskha. 42. And when he was twelve years old they went up as they were accustomed to the feast. 43. And after the (feast) days were completed, they returned. But the boy Yeshua remained in Urishlim and Yosip and his mother did not know, 44. for they were hoping that he was with the people in their company. And after they had gone (on) a one-day journey, they searched for him among their relatives and among anyone who knew them, 45. and they did not find him. And they returned again to Urishlim and were seeking him, 46. and from after three days, they found him in the temple while sitting in the midst of the teachers, and he was listening to them and questioning them. 47. And all those who were listening to him were amazed by his wisdom and by his answers. 48. And when they saw him they were amazed, and his mother said to him,
"My son, why have you acted such towards us?
For behold, your father and I were searching for you with much anxiety."
49. He said to them,
"Why were you searching for me?
Did you not realize that it is necessary
for me to be in the house of Abbi?"
50. But they did not understand the saying that he had told them. 51. And he went down with them and came to Nasrath and was subject to them. And his mother kept all these words in her heart. 52. And Yeshua would grow in his stature and in his wisdom and in favor with Allaha and man.

The Preaching of Luke
Chapter 3
1. Now in the fifteenth year of the reign of Tiberius Caesar, during the governorship of Pontius-Pilate in Yehuda, while Herodus was tetrarch in Galeela, and Peleepos his brother was tetrarch in Ituraea and in the region of Trachona, and Lusania was tetrarch of Abileena, 2. during the high-priesthood of Khanan and Qayapa, the Word of Allaha came upon Yukhanan, the son of Zakharyah, in the wilderness. 3. And (he) went into all the regions that surround the Yordanan while preaching the baptism of repentance for the forgiveness of sins, 4-6. as it is written in the book of the words of Eshaya the prophet who said,
"A voice that cries in the wilderness,
'Prepare the way of Mar-YHWH,
and make straight the path in the plains for Allahan [our Allaha].
All the valleys will be filled
and all the tuoras and heights will be leveled.
And the rough will become smooth,
and the difficult land a plain.
And all flesh will see the life [salvation] of Allaha.'"

¶7. And he would say to the crowds, those who would come to him to be baptized,
"Offspring of vipers!
Who has warned you to flee from the wrath that is to come?
8. Therefore produce fruit that is worthy for repentance
and do not begin to say within yourselves that,
'We have Awraham (as a) father,'
for I say to you that from these rocks,
Allaha is able to raise up children to Awraham!
9. And behold, the axe is placed upon the root of the tree.
Every tree therefore that does not produce good fruit
will be cut down and will be thrown into the fire."
10. And the crowds would ask him and say, "What then should we do?" 11. He answered and said to them,
"He who has two coats,
let him give to he who does not have.
And he who has food,
let him do likewise."
12. And the tax collectors also came to be baptized and said to him, "Malpana, what should we do?" 13. And he said to them,
"Do not require anything more than what is commanded you to require." 14. And the soldiers would ask him and said, "What should we also do?" He said to them,
"Do not violence to man,
and do not accuse anyone.
And your wages is sufficient for you."

¶15. And while the people were thinking about Yukhanan and all were considering in their heart [mind] whether he was the Meshikha, 16. Yukhanan answered and said to them,
"Behold, I baptize you with water,
but he who is stronger than I will come after me,
he who I'm not worthy to loosen the straps of his sandals,
he will baptize you by the Rukha d'Qudsha and by fire.
17. He who holds a winnowing fan in his hand
and has cleansed his threshing floor,
he will gather the wheat into his granaries,
but the chaff he will burn in the fire that does not extinguish."
18. And he would also teach and declare many other things to the people.

¶19. And Herodus the tetrarch, because he was rebuked by Yukhanan on account of Herodia, the wife of his brother Pileepos, and on account of all the evils that he had done, 20. also added this above all these: that he locked Yukhanan away in prison.

¶21. Now it happened while he baptized all the people, and he also baptized Yeshua, and while he prayed heaven was opened. 22. And the Rukha d'Qudsha descended upon him in the likeness of the form of a dove, and a voice came from heaven that said,
"You are my beloved Son
in whom I'm pleased."

¶23. And Yeshua was about thirty years old and he was thought to be the son of Yosip, the son of Heli, 24. the son of Mattath the son of Lewi, the son of Malki, the son of Yani, the son of Yosip, 25. the son of Matta, the son of Amos, the son of Nakhum, the son of Khasli, the son of Nagi, the son of Maath, the son of Matath, the son of Shamei, the son of Yosip, the son of Yehuda, 27. the son of Yukhanan, the son of Rasa, the son of Zerubabel, the son of Shilathiel, the son of Neri, 28. the son of Malki, the son of Addi, the son of Qusam, the son of Almodad, the son of Ayir, 29. the son of Yoseh, the son of Eliazar, the son of Yoram, the son of Matitha, the son of Lewi, 30. the son of Shimon, the son of Yehuda, the son of Yosip, the son of Yonam, the son of Eliakim, 31. the son of Malia, the son of Manni, the son of Mattha, the son of Nathan, the son of Dawid, 32. the son of Aishi, the son of Obed, the son of Baz, the son of Salmon, the son of Nikhshon, 33. the son of Aminadab, the son of Aram, the son of Khisron, the son of Pares, the son of Yehuda, 34. the son of Yaqub, the son of Iskhaq, the son of Awraham, the son of Terakh, the son of Nakhor, 35. the son of Sarug, the son of Araw, the son of Palag, the son of Awar, the son of Shalakh, 36. the son of Qaynan, the son of Arpakshar, the son of Shem, the son of Nukh, the son of Lamakh, 37. the son of Mathushlakh, the son of Knokh, the son of Yared, the son of Mahlalaiel, the son of Qaynan, 38. the son of Anosh, the son of Sheth, the son of Adam, who (was) from Allaha.

The Preaching of Luke
Chapter 4
1. Now while filled with the Rukha d'Qudsha, Yeshua returned from the Yordanan and the Rukha led him into the wilderness 2. (for) forty days that he might be tempted by Akelqartza. And he did not eat anything in those days, and when he had completed them, he hungered at the end.

¶3. And Akelqartza said to him, "If you are the Son of Allaha, say to these rocks that they should become bread." 4. Yeshua answered and said to him,
"It is written that,
'it is not by bread alone man should live,
rather, by every word of Allaha."
5. And Satana took him up to a high tuora and showed him all the kingdoms of the earth in a short period of time. 6. And Akelqartza said to him, "I will give to you all this authority and shubkheh [its glory] that is delivered to me, and I can give it to whomever I desire. 7. If therefore you prostrate yourself before me, all of it will be yours." 8. But Yeshua answered and said to him,
"It is written that,
'you should worship Mar-YHWH Allahak [your Allaha],
and you should serve Him alone.'"
9. And he brought him to Urishlim and placed him upon the edge of the temple and said to him, "If you are the Son of Allaha, cast yourself down from here to below, 10-11. for it is written that,
'He will command to His angels concerning you,
to keep watch over you,
and they will bear you upon their arms,
lest you dash your foot against a stone.'"
12. But Yeshua answered and said to him,
"It is said that,
'you should not test Mar-YHWH Allahak [your Allaha].'"
And when Akelqartza had finished all his temptations, he departed from his presence for a while.

¶14. And Yeshua returned in the power of the Rukha to Galeela, and the news concerning him went out into every region that was around them. 15. And he would teach in their assemblies and would be praised by every man.

¶16. And he came to Nasrath where he had been raised, and he entered into the assembly as he was accustomed on the day of the Shabbata and stood up to read. 17. And the scroll of the prophet Eshaya was given to him, and Yeshua opened the scroll and found the place where it is written,
18-19. "Of Mar-YHWH Ruokheh [His Spirit] is upon me and because of this,
He has anointed me to declare hope to the poor,
and He has sent me to heal the brokenhearted
and to preach release to the captives
and sight to the blind,
and to free those (who are) oppressed with forgiveness,
and to preach the acceptable year of Mar-YHWH."
20. And he rolled up the scroll and gave it to the minister and went (and) sat down. And all of those in the assembly-- their eyes were fixed on him. 21. And he began to say to them that,
"This Scripture in your ears is fulfilled today."
22. And all of them were testifying about him and were marveling at the words of blessing that were proceeding from his mouth, and they were saying, "Is this not the son of Yosip?" 23. Yeshua said to them,
"Perhaps you might tell me this parable,
'physician heal yourself,'
and all that we have heard that you did in Capurnakhum,
do also here in your city.'"
24. And he said,
"Amain I say to you that
there is no prophet who is accepted in his own city.
25. For the truth I say to you that
there were many widows (in) the house of Israel
in the days of the prophet Eliyah
when the heavens were shut up three years and six months
and a great famine was in all the land.
26. And Eliyah was not sent to one of them except
to Sarpath of Tsidon to a woman, a widow.
27. And there were many lepers (in) the house of Israel
in the days of the prophet Elisha,
and not one of them was cleansed except
for Naaman the Aramean."
28. And when they had heard these things, those who were in the assembly-- all of them-- were filled with anger. 29. And they rose up (and) cast him outside of the city and they brought him up to the ridge of a tuora, that which their city was built upon, to cast him down from a cliff. 30. But he passed between them and departed.

¶31. And he went down to Capurnakhum, a city of Galeela, and he would teach them on the Shabba [Sabbaths]. 32. And they were astonished at his teaching because his message had authority. 33. And in the assembly there was a man who had in him a Rukha of an unclean shada, and he cried out in a loud voice 34. and said, "Leave me alone! What have we to do with each other, Yeshua the Nasraya? Have you come to destroy us? I know who you are. You are the Holy One of Allaha!" 35. And Yeshua rebuked him and said,
"Shut your mouth
and come out from him!"
And the shada threw him down in the midst and departed from him, though he did not harm him at all. 36. And a great amazement seized every man, and they were speaking with one another and saying, "What indeed is this message, that with authority and with power he commands unclean Rukha and they depart?" 37. And the news went out concerning him in all regions that surrounded them.

¶38. And when Yeshua departed from the assembly, he entered into the house of Shimon. And the mother-in-law of Shimon was afflicted with a great fever, and they entreated from him for her (sake). 39. And he stood over her and rebuked her fever and it left her. And immediately she arose and was ministering to them.

¶40. And (at) the setting of the sun, all those who had sick, who were ill with various sicknesses, brought them to him and he would lay his hand upon them one at a time, and he would heal them. 41. And also shada were departing from many, while crying out and saying that, "You are the Meshikha, the Son of Allaha!" And he would rebuke them and he would not allow them to say that they knew that he was the Meshikha. 42. And on the morning of the day he departed (and) went to a deserted place, and the crowds were seeking him, and they came up to him and held tightly to him lest he leave from their presence. 43. And Yeshua said to them that,
"It is necessary for me to also preach to other cities the kingdom of Allaha,
because for this (reason) I have been sent."
44. And he would preach in the assemblies of Galeela.

The Preaching of Luke
Chapter 5
1. Now it happened (that) while the crowds gathered around him to hear the Word of Allaha and he was standing at the side of the lake of Genesar, 2. he saw two ships that were docked at the side of the lake, and the fishermen that had disembarked from them, and they were washing their nets. 3. And one of them belonged to Shimon (who is) Keepa. And Yeshua embarked (and) sat in it and asked that they take him a little way from dry land on the water. And he would sit and teach from the ship to the crowds. 4. And after he had stopped talking, he said to Shimon,
"Row to deep water
and cast your nets to fish."
5. Shimon answered and said to him, "Rabbi, we have labored all night and we have not caught anything! But at your word, I will cast the nets." 6. And after they did this, they caught very many fish and their nets were tearing. 7. And they beckoned to their companions who were in another ship that they come help them. And after they came, they filled them-- both ships-- so much so that they were near to sinking. 8. And when Shimon Keepa saw (this), he fell before the feet of Yeshua and said to him, "I beseech you Mari, depart from me for I (am) a sinful man." 9. For amazement had seized him and all who were with him because of that catch of fish that they had caught. 10. And likewise also Yaqub and Yukhanan the sons of Zawdee who were partners with Shimon. But Yeshua said to Shimon,
"Do not have fear.
From now (on) the sons of men will be caught unto life."
11. And they brought those ships to land and left everything and followed after him.

¶12. And when Yeshua was in one of the cities, a man came who was completely covered with leprosy. He saw Yeshua and fell upon his face and was beseeching from him and he said to him, "Mari, if you desire you are able to cleanse me." 13. And Yeshua stretched forth his hand (and) touched him and said to him,
"I do desire.
Be cleansed."
And his leprosy departed from him at once. 14. And he commanded him that,
"Do not tell (this) to anyone.
Rather, go show yourself to the kahna
and offer a qorbana for your purification
as Moshe commanded for their testimony."[JM has merely "offer for"-- how come?]

¶15. And the news concerning him went out all the more, and a large crowd was gathered to hear from him and to be healed from their diseases. 16. But he had departed into the wilderness and was praying.

¶17. And it happened that on one of (those) days while Yeshua was teaching, Pharisees and the teachers of the namusa who had come from all the villages of Galeela and of Yehuda and of Urishlim were sitting there. And the power of Mar-YHWH was there to heal them. 18. And men brought a certain man who was a paralytic on a pallet and were beseeching that they might bring him in to place him before him. 19. And when they could not find how they might bring him in because of the multitude of people, they went up to the roof and let him down on his pallet from the ceiling into the midst before Yeshua. 20. And when Yeshua saw their faith, he said to that paralytic,
"Man, you are forgiven your sins."
21. And the Sapra and Pharisees began reasoning and saying,
"Who is this (man) who speaks blasphemy?
Who is able to forgive sins, except Allaha alone?"
22. But Yeshua knew their thoughts and answered and said to them,
"Why are you reasoning in your hearts?
23. Which is easier to say,
'You are forgiven your sins,' or to say,
'Arise (and) walk'?
24. But that you might know that it is lawful for the Son of Man to forgive sins on earth,"
he said to the paralytic,
"I say to you, arise,
take up your pallet,
and go to your house."
25. And he arose immediately before their eyes and took his pallet and went to his house while glorifying Allaha. 26. And amazement seized everyone and they were glorifying Allaha and they were filled with fear and said that, "We have seen wonders today!"

¶27. After these things, Yeshua went out and saw a tax-collector whose name was Lewi who was sitting at the house of customs, and said to him,
"Come (follow) after me."
28. And he arose, left everything, and went (and followed) after him. 29. And Lewi made a great feast for him in his house, and there was a large crowd of tax-collectors and of others who were reclining with them. 30. And the Sapra and Pharisees were murmuring and they said to his talmida, "Why are you eating and drinking among tax-collectors and sinners?" 31. And Yeshua answered and said to them,
"The physician is not needed by the healthy,
rather by those who are severely ill.
32. I did not come to call the zadiqa,
but the sinners to repentance."

¶33. And they said to him, "Why do the talmida of Yukhanan (and) even (the talmida) of the Pharisees fast and pray continually, but yours are eating and drinking?" 34. But he said to them,
"You are not able to make the sons of the wedding-feast fast
as long as the bridegroom is with them.
35. But the days will come when the bridegroom will be taken from them.
Then they will fast in those days."
36. And he told them a parable that,
"No man tears a piece of cloth from a new garment
and places it on a used garment,
lest he tear the used that is from the new,
and the new does not make whole the piece of cloth.
37. And no man puts new wine
into used wineskins
lest the new wine should burst the wineskins
and that wine be poured out and the wineskins (be) destroyed.
38. Instead they put new wine into new wineskins,
and both of them are preserved.
39. And no man drinks old wine
and immediately desires the new (wine),
for he says 'The old is delicious.'"

The Preaching of Luke
Chapter 6
1. Now it happened on the Shabbata while Yeshua was walking in the fields (that) his talmida were plucking heads of grain and rubbing them in their hands and eating. 2. And some of the Pharisees said to them, "Why do you (do) the thing that is not lawful to do on the Shabbata?" 3. Yeshua answered and said to them,
"And have you not read this,
the thing that Dawid did when he hungered,
he and those who were with him?
4. How he entered into the house of Allaha
and he took the bread on the table of Mar-YHWH (and) ate it
and he gave to those who were with him,
that which was not lawful for (anyone) to eat except only the kahna?"
5. And he said to them that,
"The Son of Man is the Lord of the Shabbata." [?: is Yeshua referring to only himself, or is it: The son of man is the lord of the Shabbata, i.e. people in general-- including Dawid-- are masters of the Shabbata?]

¶6. And it happened on another Shabbata he entered the assembly and was teaching and there was there a man whose right hand was withered. 7. And the Sapra and Pharisees were watching him whether (or not) he would heal on the Shabbata, that they might be able to accuse him. 8. But he knew their thoughts. He said to that man, his whose hand was withered,
"Arise.
Come here
in the midst of the assembly."
And when he arose and came 9. Yeshua said to them,
"I ask you what is lawful on the Shabbata to do:
good, or evil,
to make a soul to live, or to destroy it?"
10. And he stared at them, at all of them, and said to him,
"Stretch out your hand."
And he stretched it out and his hand was restored like his other (hand). 11. And they were filled with bitterness and were speaking with one another about what they should do to him-- to Yeshua.

¶12. And it happened in those days (that) Yeshua went out to a tuora to pray, and he had spent the night there in the prayers of Allaha. 13. And when the day broke, he called his talmida and chose from them twelve, those whom he named Shelikha, them (being) 14. Shimon-- he whom he named Keepa-- and Andrawus his brother, and Yaqub and Yukhanan and Pileepos and Bar-Tulmay [the son of Tulmay] 15. and Matti and Tooma and Yaqub the son of Khalpai and Shimon who is called the Zealot, 16. and Yehuda the son of Yaqub and Yehuda Skaryota, he who was the betrayer.

¶17. And Yeshua came down among them and stood in the plain, and a large crowd of his talmida and a multitude of crowds of people from all of Yehuda and from Urishlim and from the coast of the sea of Tsur and of Tsidon 18. who had come to hear his words (was there). And he healed them from their illnesses and those who were afflicted by unclean Rukha, and they were healed. 19. And all of the crowds were beseeching to touch him, for power was going out from him and he was healing all of them.

¶20. And he lifted up his eyes to his talmida and said,
"Blessed are you (who are) poor,
because yours is the Kingdom of Allaha.
21. Blessed are you, they who are now hungry,
because you will be satisfied.
Blessed are you, those who are now weeping,
because you will laugh.
22. Blessed are you when the sons of men hate you and separate you and revile you and cast out your name as evil for the sake of the Son of Man.
23. In that day rejoice and leap for joy
for your treasure in heaven is great,
for likewise their fathers had done to the prophets.
24. But woe to you (who are) rich,
for you have received your comfort.
25. Woe to you (who are) satisfied,
because you will hunger.
Woe to you those who are now laughing,
because you will weep and you will mourn.
26. Woe to you while it happens: the sons of men speak good (things) about you,
for likewise their fathers had done to the false prophets.
27. But I say to you, those who hear,
love your enemies
and do good (things) to those who hate you,
28. and bless those who curse you
and pray for those who take you with violence.
29. And to him who strikes you on your cheek,
offer to him the other.
And from him who takes your cloak,
do not keep back also your coat.
30. To everyone who asks you,
give to him,
and from him who takes your (property),
do not demand it back.
31. And as you desire that the sons of men do to you,
you also do likewise to them.
32. For if you love those who love you,
what is your blessing?
For even sinners, they love those who love them.
33. And if you do good to those who do good to you,
what is your blessing?
For even sinners do likewise.
34. And if you lend to he who you expect to be repaid by him,
where is your blessing?
For even the sinners lend to sinners that they might likewise be repaid.
35. But love your enemies,
and do good to them,
and lend and do not cut off the hope of man,
and great will be your reward,
and you will be the sons of the Most High.
Because He is pleasant to the evil and to the cruel,
36. therefore be merciful,
as your Father is also merciful.
37. Do not judge,
and you will not be judged.
Do not condemn,
and you will not be condemned.
Release,
and you will be released.
38. Give,
and it will be given to you,
in good measure and pressed down and abundant it will pour into your robe.
For in that measure-- the measure with which you measure--
it will be measured to you."
39. And he was speaking a parable to them:
"Why, are the blind able to lead the blind?
Would not both of them fall into a ditch?
40. There is no talmida who is greater than his master.
For everyone who is perfect should be as his master.
41. And why do you see the straw that is in the eye of your brother,
but the beam that is in your eye is not seen by you?
42. Or how are you able to say to your brother,
'My brother, allow (me to) take the straw out from your eye'
for behold, the beam that is in your eye-- your own-- is not seen by you?
Hypocrite!
First take out the beam from your eye
and then you will be able to see to
take out the straw from the eye of your brother.
43. There is not a good tree
which produces bad fruit.
Also, no bad tree
produces good fruit.
44. For every tree is known by its fruit.
For they gather not figs from thorns
nor (do) they gather grapes from a thornbush.
45. A good man
from the good treasures that are in his heart
brings forth good things,
and an evil man
from the evil treasures that are in his heart
brings forth evil things.
For from the abundance of the heart the lips speak.
46. Why do you call to me, 'Mari, Mari!'
and you do not the thing that I say?
47. Every man who comes to me and hears my words and does them,
I will describe to you what he is likened to.
48. He is likened to a man who built a house
and dug and went deep and placed its foundations upon rock.
And when a flood occurred,
the flood beat against that house and was not able to shake it.
For its foundation was placed on rock.
49. And he who hears but does not is likened to
a man who built his house on soil without a foundation.
And when the river beat upon it,
it fell at once, and of that house, its fall was great.

The Preaching of Luke
Chapter 7
1. And when he completed all the sayings for the hearing of the people, Yeshua entered Capurnakhum. 2. And the servant of a certain centurion was badly ill, one who was dear to him, and he was close to dying. 3. And he heard about Yeshua and sent to him elders of the Yehudeans and was beseeching from him so that he might come (and) give life to his servant. 4. And when they came to Yeshua they were beseeching from him earnestly and saying,
"He is worthy that you should do this (thing) for him,
5. for he loves our people and he has also built an assembly for us."
6. And Yeshua went with them, and when he was not very far from the house, the centurion sent his friends to him and said to him,
"Mari, do not trouble yourself, for I'm not worthy that you should enter under my roof,
7. because that I'm not worthy that I should come to you.
But speak with a word and my boy will be healed.
8. For I also am a man who is a servant under authority.
And there are soldiers under my hand,
and I say to this one 'Go!'
and he goes,
and to another, 'Come!'
and he comes,
and to my servant, 'Do this!'
and he does (it)."
9. And when Yeshua heard these things, he marveled at him and he turned and said to the crowd who had come following him,
"I say to you that not even in Israel have I found faith like this."
10. And those who were sent returned to the house and they found that servant who was ill while made whole.

¶11. And it happened that on the day that followed, he went to the city whose name is Nayn, and his talmida and a large crowd were with him. 12. And when he approached the gate of the city he saw a dead man while being escorted who was the only son of his mother, and she his mother was a widow. And a large crowd of the sons of the city (was) with her. 13. And Yeshua saw her and had compassion on her and said to her,
"Do not cry."
14. And he went (and) touched the coffin, and those who were carrying it stood (still). And he said,
"Young man,
I say to you arise!"
15. And that dead man sat up and began to speak, and he gave him to his mother. 16. And fear seized all men and they were glorifying Allaha and saying that,
"A great prophet has arisen among us,
and Allaha has visited his people!"
17. And this report concerning him went out in all Yehuda and in all the regions that were around them.

¶18. And his talmida reported all these things to Yukhanan. 19. And Yukhanan called two of his talmida and he sent them to Yeshua and said, "Are you he that is to come or should we wait for another?" 21. And they came to Yeshua and said to him,
"Yukhanan the baptizer sent us to you and said, '(Are) you he that is to come or should we wait for another?'" 21. And in that same hour, he healed many of their sickness and of plagues and of evil Rukha, and he gave sight to many blind. 22. And Yeshua answered and said to them,
"Go tell Yukhanan everything that you have seen and heard,
that the blind see
and the lame walk
and the lepers are cleansed
and the deaf hear
and the dead arise
and the poor are given hope.
23. And blessed is he who is not offended at me."

¶24. And when the talmida of Yukhanan left, Yeshua began to say to the crowds concerning Yukhanan,
"What did you go out into the desert to see--
a reed that is shaken by the wind?
25. And if not, what did you go out to see--
a man clothed with soft garments?
Behold, those who are in expensive clothes and in luxuries,
they are in the house of malka.
26. And if not, what did you go out to see--
a prophet?
Yes, I say to you, and greater than a prophet.
27. This is he about whom is written that,
'Behold, I send my messenger before your face,
that he might prepare the way before you.'
28. I say to you that
there is no prophet among those begotten of women who
is greater than Yukhanan the baptizer.
But the least in the Kingdom of Allaha is greater than he.
29. And all the people who heard, even the tax-collectors,
Allaha declared (to be) just
for they had been baptized with the baptism of Yukhanan.
30. But the Pharisees and the Sapra
rejected in themselves the will of Allaha
because they were not baptized by him.

¶31. To what therefore can I liken the men of this generation?
And to what are they like?
32. They are like boys who sit in the marketplace
and cry out to their companions and say,
'We have sung to you,
and you did not dance,
and we have mourned for you,
and you did not weep.'
33. For Yukhanan the baptizer
came not eating bread nor drinking wine and you say,
'There is a shada in him.'
34. The Son of Man
came eating and drinking and you say,
'Behold a gluttonous man
and (one) drinking wine
and a friend of tax-collectors and sinners.'
35. And wisdom is justified by all its works."

¶36. Now one of the Pharisees came (and) entreated from him to eat with him. And he entered the house of that Pharisee (and) reclined. 37. And a sinful woman was there in that city, and when she learned that he was reclining in the house of the Pharisee, she took an alabaster vase of ointment 38. and stood behind (him) and she was crying at his feet. 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 anointing (them with) ointment. 39. And when that Pharisee who had invited him saw, he reasoned within himself and said, "If this (man) was a prophet, he would realize who she is and what her reputation (is), that she is a sinner, that woman who touched him." 40. And Yeshua answered and said to him,
"Shimon,
I have something to say to you."
And he said to him, "Speak, Rabbi." Yeshua said to him,
41. "There were two debtors to a certain creditor.
One had owed him five hundred denarii,
and the other fifty denarii.
And because they had no way to repay,
he forgave both of them.
Therefore, which of them will love him more?"
43. Shimon answered and said, "I suppose that he that was forgiven the most." Yeshua said to him,
"You have judged correctly."
44. And he turned to that woman and said to Shimon,
"Do you see this woman?
I entered into your house,
(and) you did not supply water for my feet,
but this (woman) has washed my feet with her tears,
and she has dried them with her hair.
45. You did not kiss me,
but behold this (woman), she has not ceased to kiss my feet from when I entered.
46. You did not anoint my head (with) oil,
but this (woman) has anointed my feet with oil of incense.
47. For I say this to you:
because her sins that are forgiven her are many,
she has loved much.
But he that is forgiven little,
him loves little."
48. And he said to that woman,
"You are forgiven your sins."
49. And those who were reclining began saying among themselves, "Who is this who even forgives sins?" 50. But Yeshua said to that woman,
"Your faith has given you life.
Go in shlama ."

The Preaching of Luke
Chapter 8
1. And it happened after these things (that) Yeshua was going around in the cities and in the villages and was preaching and declaring the Kingdom of Allaha. And with him (were) his twelve, 2. and those women who were healed of sicknesses and of evil Rukha, Maryam who is called Magdalitha, she who seven shadiyn [shada] had gone out from whom. 3. And Yokan the wife of Kuza the steward of Herodus and Shushan and many others, these were ministering to them from their wealth.

¶4. And a large crowd was gathering from all the cities, and while they were coming to him, he said in a parable,
5. "A sower went out to sow his seed,
and as he sowed there were some that fell on the side of the road
and was trampled and a bird ate it.
6. And other (seed) fell on rock,
and at once it sprang up, and because it had not moisture it withered.
7. And others fell into a thorny place
and thorns sprang up with it and choked it.
8. And others fell on good and pleasant earth
and sprang up and produced fruit a hundred fold."
When he had said these things, he cried out that,
"He who has ears to hear,
let him hear!"

¶9. And his talmida asked him, "What is (the meaning of) this parable?" 10. And he said to them,
"For to you it is given to know the mystery of the Kingdom of Allaha.
But to the rest (of) them it is spoken in parables, because
'though they see,
they will not see,
and though they hear,
they will not comprehend.'

¶11. Now this is (the meaning of) the parable.
The seed is the Word of Allaha.
12. And those (seeds) that (fell) upon the side of the road
are those who hear the Word,
but the enemy comes (and) takes the Word from their heart so that they might not believe and live.
13. And they that (fell) upon rock,
they are those that when they heard the Word they received it with joy,
but they have no root.
Rather their faith is for a while,
and in the time of trial they are offended.
14. And that which fell into a thorny place,
they are those who hear the Word and with the care and wealth and lusts of the world are choked, and they do not produce fruit.
15. And that (seed) which (fell) on good ground,
they are those who with an honest and good heart,
hear and retain the Word and bear fruit with patience.

¶16. No man lights a lamp and covers it with a vessel
or places it under the bed,
rather he places it on a lamp stand so that all who enter will see its light.
17. For there is not anything that is hidden
that will not be revealed,
nor that is concealed
that will not be known and come out openly.
18. Take heed how you hear.
For he who has,
it will be given him.
And he who does not have,
even that which he thinks that he has will be taken from him."

¶19. Now his mother and his brothers came to him, and they were not able to speak with him because of the crowds. 20. And they said to him, "Your mother and your brothers are standing outside and desire to see you." 21. But he answered and said to them,
"These are my mother and my brothers:
those who hear the Word of Allaha and do it."

¶22. And it happened (that) on one of (those) days Yeshua went up (and) sat in a ship, he and his talmida. And he said to them,
"Let us cross over to the other side of the lake."
23. And while they journeyed, Yeshua was asleep. And there was a storm of wind on the lake and the boat was close to sinking. 24. And they came and aroused him and said to him, "Rabban, Rabban, we are perishing!" And he arose and rebuked the wind and the waves of the sea, and they ceased and it became calm. 25. And he said to them,
"Where is your faith?"
And they were afraid (and) they were amazed and they said to one another, "Who indeed is this (man) who even commands to the Rukha [wind] and to the tempest and to the sea and they obey him?" 26. And they journeyed and came to the land of the Gadarenes which is on the other side opposite of Galeela. 27. And when he went out onto land, a certain man from the city caught up to him in whom had been a deewa for a long time. And he would not wear clothing and he would not dwell in a house, but in the cemetery. 28. And when he saw Yeshua, he cried out and fell down before him and in a loud voice said, "What have we to do with each other, Yeshua, the Son of the Most High Allaha? I beseech you, do not torment me." 29. For Yeshua was commanding to him-- to the unclean Rukha-- to go out from the man. For much time had passed since he was held captive by him. And he was bound with chains and he was restrained with bonds, but he would break his bonds and would be driven by the shada into the wilderness. 30. And Yeshua asked him,
"What is your name?"
He said to him, "Legion," because many deewa had entered into him. 31. And they were beseeching from him that he would not command them to go to the abyss. 32. And there was there a herd of numerous swine that was feeding on the tuora, and they were beseeching him to permit them to enter into the swine. And he permitted them. 33. And the shada went out from the man and entered in the swine. And that whole herd rushed to a cliff and fell into the lake and they drowned. 34. And when the herders saw what happened, they fled and reported it in the city and in the villages. 35. And men came out to see what happened, and they came to Yeshua and found that man shadohy [whose shada] had departed, dressed and sober and sitting at the feet of Yeshua, and they were afraid. 36. And those who had seen (it) reported to them how he healed that possessed man. 37. And all the crowds of Gadarenes, they were beseeching from him to depart from their presence because a great fear had seized them. And Yeshua went up into the ship and returned from their presence. 38. And that man from whom the shada went out was beseeching him that he might remain with him, but Yeshua sent him away and said to him,
39. "Return to your house
and report what Allaha has done for you."
And he went and was preaching in all the city the thing that Yeshua had done for him.

¶40. And when Yeshua returned, a large crowd received him, for all were looking for him. 41. And a certain man whose name was Yorash, a chief of the assembly, fell before the feet of Yeshua and was beseeching from him that he might enter his house, 42. for he had an only daughter about twelve years old, and she was about to die. And while Yeshua was going with him, a large crowd was pressing against him.

¶43. And a certain woman whose blood was flowing (for) twelve years, who had spent all her money among the doctors, but was not able to be healed by man, 44. she approached from behind him and touched the edge of his cloak, and immediately the flow of her blood stopped. 45. And Yeshua said,
"Who touched me?"
And while all were denying (it), Shimon Keepa and those with him said to him, "Rabban, the crowds are pressing and thronging you, and you say, 'Who touched me?'?" 46. And he said,
"Someone touched me,
for I know that power went out of me."
47. And when that woman saw that she had not escaped his notice, she came while trembling and fell (and) worshipped him and said before all the people for what purpose she touched (him) and how immediately she was healed. 48. And Yeshua said to her,
"Have courage, my daughter.
Your faith has given you life.
Go in shlama ."

¶49. And while he was speaking, a man from the house of the ruler of the assembly came and said to him, "Your daughter, she has died. Do not trouble the Malpana." But Yeshua heard (it) and said to Abba of the young girl,
"Do not have fear.
Only believe and she will live."
51. And Yeshua came to the house and did not allow anyone to enter with him except Shimon and Yaqub and Yukhanan and Abba of the young girl and her mother. 52. And all were weeping and mourning over her, but Yeshua said,
"Do not cry,
for she is not dead,
but she sleeps."
53. And they were laughing at him because they knew that she had died. 54. And he put out everyone outside and took her by her hand and called her and said,
"Arise young girl!"
55. And Rukhah [her breath] returned and immediately she arose. And he commanded that they give her (something) to eat. 56. And her parents were astonished, and he warned them that they should not tell anyone what had happened.

The Preaching of Luke
Chapter 9
1. And Yeshua called his twelve and gave to them power and authority over all shada and to heal sickness. 2. And he sent them to preach the Kingdom of Allaha and to heal the sick. 3. And he said to them,
"Do not take anything (with you) on the road,
neither a staff nor a wallet nor bread nor money,
nor should you have two coats.
4. And into whatever house that you enter,
remain there and depart from there.
5. And he who does not receive you,
when you depart from that city
shake off even the dust from your feet
for a testimony against them."
6. And the Shelikha departed and were going around in the villages and in the cities and were preaching hope and healing in every place.

¶7. And Herodus the tetrarch heard all the (things) that were done by their hands, and he was amazed because some men were saying that Yukhanan had risen from the dead. 8. And others were saying that Eliyah had appeared, and others that a prophet from the first prophets has arisen. 9. And Herodus said, "I have cut off the head of Yukhanan, but who is this (man), that about whom I hear these things?" And he had wanted to see him.

¶10. And when the Shelikha had returned, they reported to Yeshua everything that they did, and he took them privately to a deserted place of Beth-Saida. 11. And when the crowds realized (it), they went after him. And he received them and would speak with them about the Kingdom of Allaha. And those who had need for healing, he would heal.

¶12. And when the day began to wane, his talmida approached and said to him, "Dismiss the crowds that they may go to the villages around us and to the hamlets to dwell in them and to find food for themselves, because we are in a deserted place." 13. Yeshua said to them,
"You give them (something) to eat."
But they said, "We do not have more than five (loaves of) bread and two fish, unless we go and buy food for all this people!" 14. For there were about five thousand men. Yeshua said to them,
"Make them to sit down (in) groups,
fifty people in a group."
15. And the talmida did thus, and made all of them to sit. 16. And Yeshua took those five (loaves of) bread and the two fish and gazed into heaven and barek [blessed] (them), and broke and gave (them) to his talmida to set before the crowds. 17. And all of them ate and were satisfied. And they took up the fragments, (and) what was left over (was) twelve baskets.

¶18. And while he and his talmida with him prayed alone, he asked them and said,
"Who do the crowds say about me, that I am?"
19. They answered and said to him that, "(Some say) Yukhanan the baptizer, and others Eliyah, now and others (say) that a certain prophet from the first prophets has arisen." 20. He said to them,
"But you, who do you say that I am?"
Shimon answered and said, "The Meshikha of Allaha!" 21. And he reproved them and warned them that they should not tell this to anyone. 22. And he said to them that he, the Son of man, would suffer many things and (that) he would be rejected by the elders and rabbi-kahna and Sapra. And (that) they would kill him, and on the third day he would arise.

¶23. And he would say before everyone,
"He who desires to follow after me
should deny himself
and everyday take up his execution-stake
and follow after me.
24. For whoever desires to make his soul live,
will destroy it.
But whoever destroys his soul for my sake,
this one will make it live.
25. For what does (it) benefit a man who gains the whole world,
but destroys or loses his soul?
26. And whoever is ashamed of me (and) of my words,
the Son of Man will be ashamed of him
when he comes in the shubkha [glory] of his Father with His holy angels.
27. The truth I say to you that there are men who stand here
who will not taste death until they see the Kingdom of Allaha."

¶28. And it happened about eight days after these words that Yeshua took Shimon and Yaqub and Yukhanan and went up a tuora to pray. 29. And while he prayed, the appearance of his face was changed, and his clothes were whitened and shining. 30. And behold, two men were speaking with him who were Moshe and Eliyah, 31. who appeared in tishbokhtha [glory], and they were talking about his departure which was about to be fulfilled in Urishlim. 32. And Shimon and those with him, they were heavy with sleep and barely awake. And they saw shubkheh [his glory] and those two men who were standing with him. 33. And when they began to leave him, Shimon said to Yeshua, "Rabbi, it is good for us that we stay here and we make three shelters-- one for you and one for Moshe and one for Eliyah." And he did not know what he was saying. 34. And when he said these things, a cloud came and overshadowed them. And they were afraid when they saw Moshe and Eliyah enter into the cloud. 35. And a voice came from the cloud that said,
"This is my beloved Son.
Hear Him."
36. And when the voice came, Yeshua was found alone. And they kept silent and they did not tell to anyone the thing that they saw in those days.

¶37. And it happened (that) on the next day when they descended from the tuora, large crowds met up with them. 38. And a certain man from the crowd cried out and he said, "Malpana, I beseech you, take notice of me! He is my only son to me, 39. and a Rukha seizes him and suddenly he cries out and gnashes his teeth and foams, and with difficulty it departs from him when it has tormented him. 40. And I beseeched from your talmida to cast it out, and they were not able." 41. And Yeshua answered and said,
"Oh generation that is not mahaymina [faithful] and is perverse!
How long must I be among you and endure you?
Bring your son here."
42. And while he was bringing him, that deewa cast him down and bruised him, and Yeshua rebuked that unclean Rukha and he healed the boy and gave him to his father.

¶43. And all of them were amazed by the greatness of Allaha. And while everyone was amazed at all that Yeshua had done, he said to his talmida,
44. "You place these words in your ears.
For the Son of Man will be delivered into the hands of men."
45. And they did not comprehend these words because it was hidden from them so that they would not know it. And they were afraid to ask him about this word.

¶46. And the thought entered into them as to who indeed is greater among them. 47. But Yeshua knew the thought of their heart and took a boy and set him by him, 48. and said to them.
"Whoever receives a child like this one in my name,
he receives me.
And whoever receives me,
receives Him who sent me.
For any(one) who is least among all of you,
this one will be great."
49. And Yukhanan answered and said, "Rabban, we saw a man who was casting out deewa in your name, and we forbade him because he did not follow us after you." 50. Yeshua said to them,
"Do not forbid (him),
for he that is not against you is for you."

¶51. And it happened that when the days of his journey were fulfilled, he hardened his face to go to Urishlim. 52. And he sent messengers before his face, and they came (and) entered a village of the Shamaritans in order to prepare for him. 53. And they did not receive him because his face was set to go to Urishlim. 54. And when his talmida Yaqub and Yukhanan saw (it), they said to him, "Maran, do you desire us to speak and have fire descend from heaven and consume them as Eliyah also did?" 55. And he turned around and rebuked them and said,
"You do not realize of which Rukha you are.
56. For the Son of Man did not come to destroy souls,
but to make (them) live."
And they went to another village.

¶57. And while they were going on the road, a man said to him, "I will come after you to the place that you go, Mari." 58. Yeshua said to him,
"Foxes have holes
and birds of heaven a home,
but the Son of Man has nowhere to lay his head."
59. And he said to another,
"Come after me."
And he said to him, "Mari, allow me first to go and bury abbi." 60. Yeshua said to him,
"Leave the dead to bury their dead,
and you go declare the Kingdom of Allaha."
61. Another said to him, "I will come after you Mari, but first allow me to go salute my household and I will come." 62. Yeshua said to him,
"No man places his hand upon the handle of a plough
and looks backwards
and is useful to the Kingdom of Allaha."

The Preaching of Luke
Chapter 10
1. After these things, Yeshua appointed seventy from his other talmida and sent them two by two before his face to all regions and cities that he was about to go (to). 2. And he said to them,
"The harvest is great
and the workers are few.
Beseech therefore from the Mara [Lord] (of) the harvest
to send out workers into his harvest.
3. Go! Behold, I send you as sheep among wolves.
4. Do not take purses with you, nor wallets, nor shoes,
and do not ask a greeting of a man on the road.
5. And into whatever house that you enter, first say,
'Shlama (be) unto this house.'
6. And if there is there a man of shlama,
let shlamkoon [your peace] rest upon him.
But if not,
let shlamkoon return upon you.
7. And remain in that same house
while you are eating and drinking from their (provisions),
for the worker, he is worthy (of) his wages,
and (do) not move around from house to house.
8. And into whatever city that you enter,
and they receive you,
eat whatever that they set before you.
9. And heal those who are ill in it and say to them,
'The Kingdom of Allaha is (drawing) near to you.'
10. But into whatever city that you enter
and they do not receive you,
you go out into the streets and say,
11. 'Even the dust which cleaves to us on our feet from your city,
we shake off to you.
But realize this, that the Kingdom of Allaha, it is drawing near to you.'
12. I say to you that for Sadom it will be tranquil on that day compared to that city.
13. Woe to you Korazin!
Woe to you Beth-Saida!
For if the miracles that occurred in you had occurred in Tsur and in Tsidon,
perhaps they would have repented in sackcloth and in ashes.
14. Nevertheless, it will be tranquil for Tsur and for Tsidon at the judgment compared to you.
15. And you Capurnakhum who are exalted up to heaven,
you will be lowered (down) to Sheol.
16. Whoever listens to you
listens to me,
and whoever rejects you,
he rejects me.
And whoever rejects me,
rejects Him who sent me."

¶17. And those seventy whom he had sent returned with great joy and said to him, "Maran, even shada were subject to us by your name!" 18. And he said to them,
"I did see him, Satana, falling like lightning from heaven.
19. Behold I give authority to you
to be tread(ing) on snakes and scorpions and all the power of the enemy,
and nothing will harm you.
20. Nevertheless, do not rejoice in this, that shada are subject to you,
rather be glad that your names are written in heaven."

¶21. At that moment Yeshua rejoiced greatly in the Rukha d'Qudsha and said,
"I thank you Abbi, the Lord of heaven and of the earth,
that you have hidden these things from the wise and prudent,
and have revealed them to children.
Yes Abbi, because thus was the will in front of you."
22. And he turned to his talmida and said to them,
"Everything is delivered to me from Abbi,
and no man knows who the Son is except Abba,
and who Abba is except the Son,
and to him to whom the Son desires to reveal (Him)."
23. And he turned to his talmida and said privately,
"Blessed are the eyes that see the thing that you see.
24. For I say to you that
many prophets and malka desired
to see what you see,
and they did not see,
and to hear what you hear,
and they did not hear."

¶25. And behold, a certain Scribe arose to tempt him and said, "Malpana, what must I do to inherit life that is eternal?" 26. And Yeshua, he said to him,
"How is it written in the namusa?
How do you read (it)?"
27. He answered and said to him, "To 'love Mar-YHWH Allahak [your Allaha] meen [with] all your heart and meen all your soul and meen all your strength and meen all your mind,' and 'your neighbor as yourself.'" 28. Yeshua said to him,
"You have said it correctly.
Do this and you will live."
29. And he, wanting to justify himself, said to him, "And who is my neighbor?" 30. Yeshua said to him,
"A certain man had gone down from Urishlim to Yerikho
and robbers fell upon him and stripped him
and beat him and left him while life barely remained in him,
and they left.
31. And it so happened that a certain priest was going down on that road
and saw him and passed by.
32. And likewise also a Levite came (and) arrived at that place
and saw him and passed by.
33. But a Shamaritan man while he was journeying came where he was
and saw him and had compassion on him.
34. And he approached and bandaged his wounds and poured wine and oil upon them.
And he put him on his donkey and brought him to an inn and took care of him.
35. And on the dawn of the day, he departed.
He gave two denarii to the innkeeper and said to him,
'Take care of him, and if he requires anything more,
when I return I will give (it) to you.'
36. Who therefore from these three seems to you to be a neighbor to him who fell into the hands of the bandits?"
37. And he said, "He who had compassion on him." Yeshua said to him,
"Go (and) you also likewise be doing."

¶38. And it happened that while they were journeying on the road, he entered into a certain village, and a woman whose name (was) Martha received him into her house. 39. And she had a sister whose name (was) Maryam. And she came and seated herself at the feet of Maran and was listening to his words. 40. And Martha was occupied with many chores and came saying to him, "Mari, you do not seem to care that my sister has left me to chore by myself. Tell her to help me." 41. But Yeshhua answered and said to her,
"Martha, Martha!
You are anxious and troubled by many things,
42. but there is one (thing) that is important,
and Maryam has chosen the good part for herself.
That will not be taken from her."

The Preaching of Luke
Chapter 11
1. And it happened that while he prayed in a certain place, when he finished, one of his talmida said to him, "Maran, teach us to pray as Yukhanan also taught his talmida." 2. Yeshua said to them,
"When you pray, be speaking as such:
Our Father in heaven
hallowed be your name.
Your Kingdom come,
Your will be done
as in heaven so on earth.
3. Give us the bread of our need everyday.
4. And forgive us our sins
for we also forgive all who have offended us.
And lead us not into trial
but save us from the evil one."
5. And he said to them,
"Who among you who has a friend and would go to him in the middle of the night and say to him,
'My friend, lend me three loaves
6. because a friend has come to me from a journey,
and I have nothing to set before him.'
7. And his friend from within would answer and say to him,
'Do not bother me,
for behold the door is closed
and my children are with me in bed.
I'm not able to get up and give (it) to you.'
8. I say to you that if he will not give to him because of friendship,
he will arise because of his urgency
and give to him as much as is required by him.
9. I also say to you,
ask
and it will be given to you,
seek
and you will find,
knock
and it will be opened to you.
10. For everyone who asks
will receive,
and who seeks
will find,
and who knocks
(it) will be opened to him.
11. For which one among you (who is) an abba
if his son asks (for) bread from him
why, would (he) hand him a stone?
And if he asks a fish from him,
why, would (he) hand him a snake instead of a fish?
12. And if he asks an egg of him,
why, would he hand a scorpion to him?
13. And if you who are evil, you know to
give good gifts to your children,
how much more your Father from heaven will
give the Rukha d'Qudsha to those who ask him."

¶14. And as he was casting out a shada that was dumb, it happened that when that shada went out, that dumb man spoke and the crowds were amazed. 15. And some of them said, "This (man) casts out deewa by Baal-Zebub, the head of deewa." 16. But others while tempting him were asking (for) a sign from Heaven (from) him. 17. But Yeshua who was aware (of) their thoughts said to them,
"Every kingdom that is divided against itself
will become desolate,
and a house that is divided against its own nature
will fail.
18. And if Satana is divided against himself,
how will his kingdom stand?
Because you say that I cast out deewa by Baal-Zebub,
19. and if I cast out deewa by Baal-Zebub,
by whom do your sons cast (them) out?
Because of this they will be judges to you.
20. But if I cast out deewa by the finger of Allaha,
the Kingdom of Allaha, it is drawing near to you.
21. When a strong man while armed keeps watch over his courtyard,
his property is in shayna [tranquility].
22. But if one should come who is stronger than him (and) overcome him,
he will take all his armor, that which he had trusted upon,
and he will divide his spoil.
23. He who is not with me
is against me,
and he who gathers not with me,
will scatter.

¶24. An unclean Rukha, when it departs from a man,
it goes (and) wanders around in places where water is absent
in which to seek rest for itself,
and when it does not find (it), it says,
'I will return to my house from where I went out.'
25. And if it comes and should find that it was swept and adorned,
26. then it goes (and) takes seven other ruokhiyn [spirits] that are worse than itself,
and they enter and dwell there,
and the end of that man becomes worse than the beginning."

¶27. And after he had spoken these things, a certain woman from the crowd raised up her voice and said to him,
"Blessed is the womb that bore you
and the breasts that nursed you!"
28. He said to her,
"Blessed are they who hear the Word of Allaha and keep it."

¶29. And when the crowds were gathered, he began to say,
"This evil generation seeks a sign,
and a sign will not be given to it except the sign of the prophet Yonan.
30. For as Yonan was a sign to the Ninevites,
thus will the Son of Man also be (a sign) to this generation.
31. The malkta [queen] of the south will rise up with the men of this generation in the judgment and condemn them,
because she came from the far ends of the earth to hear the wisdom of Shleemon,
and behold, (one) who is greater than Shleemon (is) here.
32. The Ninevite men will rise up in the judgment
with this generation and will condemn it
because they repented at
the preaching of Yohan,
and behold, (one) who is greater than Yonan (is) here.

¶33. No man lights a lamp and sets it in a hidden place, or under a basket,
rather upon a lampstand so (that) those who enter may see its light.
34. Your eye is the lamp of your body.
Therefore, when your eye is true,
all your body will also be bright.
But if it should be evil,
your body will also be dark.
35. Therefore take heed lest the light that is in you is darkness.
36. And if all your body is light and any portion in it does not have dark,
it will be enlightened, all of it,
as a lamp by its flame enlightens you."

¶37. And while he spoke, a certain Pharisee requested from him to dine with him, and he entered and reclined. 38. And that Pharisee was amazed when he saw him that he had not first washed before his meal. 39. But Yeshua said to him,
"Now you Pharisees,
you cleanse the outside of the cup and of the plate,
but the inside of yourselves is full of extortion and iniquity.
40. Fools!
Is it not (true that) he who made the outside,
he also made the inside?
41. Nevertheless, anything that you have, give it in zedqata [alms],
and behold, everything will be clean to you.
42. But woe to you Pharisees,
because you tithe mint and dill and every herb,
and you pass over justice and over the love of Allaha.
Now these things were necessary for you to have done,
and these things you should not forsake.
43. Woe to you Pharisees!
For you love the chief seats in the assembly
and a greeting in the streets.
44. Woe to you Sapra and Pharisees, hypocrites!
For you are like graves that are not known,
and men walk over them and do not realize (it)."
45. And one of the Sapra answered and said to him, "Malpana, when you say these things, you despise even us." 46. And he said,
"Woe also to you Sapra,
because you make men carry heavy loads
and you, with one of your fingers,
you do not touch them-- the loads.
47. Woe to you,
for you build the graves of the prophets,
those whom your fathers killed.
48. You bear witness therefore and you approve
the works of your fathers because they killed them,
and you, you build their graves!
49. Because of this also the wisdom of Allaha said that,
'Behold, I will send prophets and Shelikha to them,
some of whom they will persecute and kill.'
50. The blood of all the prophets that was shed from when the world was created,
that will be required from this generation.
51. From the blood of Haweel, up to the blood of Zacharyah, he who was killed between the temple and the altar,
yes, I say to you that it will be required from this generation.
52. Woe to you Sapra,
because you have taken away the keys of knowledge.
You have not entered, and you have hindered those who were entering."
53. And while he was speaking these things to them, the Sapra and the Pharisees began to be displeased and they were enraged and criticized his words. 54. And they plotted against him in many ways while seeking to seize something from his mouth in order to be able to accuse him.

The Preaching of Luke
Chapter 12
1. And when a multitude of many crowds gathered so that they trampled one another, Yeshua began to say to his talmida,
"First of all, be wary inside yourselves of
the leaven of the Pharisees which is hypocrisy.
2. And there is not anything
that is covered
that will not be revealed,
or that is hidden
that will not be known.
3. For everything that you say in darkness
will be heard in light.
And the thing that you whisper into ears in closets
will be proclaimed upon the roof.
4. But I say to you my friends,
do not have fear of those who kill the body
and after that they have nothing more to do.
5. But I will show you of whom you should be afraid of:
He whom, after He has killed,
has authority to throw (you) into Gehenna.
Yes, I say to you, of Him-- this one-- have fear.
6. (Are) not five sparrows sold for two coins,
and (yet) not one of them is lost before Allaha.
7. But even the individual hairs of your head-- all of them-- are numbered.
Therefore, do not have fear,
because you are more valuable than a multitude of sparrows.
8. And I say to you that
whoever confesses me before men,
the Son of Man (will) also confess him before the malakas of Allaha.
9. But whoever denies me before men,
will himself be denied before the malakas of Allaha.
10. And anyone who says a word against the Son of man,
it will be forgiven him.
But he who blasphemes against the Rukha d'Qudsha,
it will not be forgiven him.
11. And when they bring you into the assemblies before chiefs and authorities,
do not be anxious about
how (your) breath should depart,
or what you should say.
12. For the Rukha d'Qudsha will teach you at that moment what is worthy that you should say."

¶13. And a man from that crowd said to him, "Malpana, tell my brother (to) divide the inheritance with me." 14. But Yeshua said to him,
"Man, who has appointed me (as) a judge and divider over (the two of) you?"
15. And he said to his talmida,
"Beware of all greediness,
because life is not in the abundance of wealth."
16. And he spoke a parable to them:
"(About) a certain rich man, his land brought many crops to him.
17. And he was reasoning in himself and saying,
'What shall I do,
because I have no (place) where I can gather in my crops?'
18. And he said,
'I will do this:
I will tear down my barns
and rebuild and enlarge them
and gather in there all my wheat and goods.
19. And I will say to myself,
'My soul, you have many goods
that are laid up for many years.
Relax, eat drink (and) be merry.''
20. But Allaha said to him,
'Fool! Your soul, it will be required from you in this night,
and these things that you have prepared,
who will they be for?'
21. Such (is) he who lays up treasures for himself,
and does not abound in Allaha."
22. And he said to his talmida,
"Because of this I say to you,
do not be anxious about yourselves,
what you will eat
nor about your bodies,
what you will wear.
23. For the soul is greater than food,
and the body than clothing.
24. Consider the ravens that they do not sow nor do they reap
and they have no storerooms or barns,
and (yet) Allaha provides for them.
Therefore, how much more (important) are you than the birds?
25. And which of you while you are worrying is able to add one cubit to his stature?
26. And if you are not even able (to do) the smaller thing,
why concerning the rest are you worrying?
27. Consider the lilies how they grow.
For they do not labor nor do they spin.
But I say to you that not even Shleemon in all shubkheh [his glory] was covered like one of these.
28. And if the grass that is in the field today and tomorrow falls into the furnace, Allaha thus clothes,
how much more you of little faith?
29. And you, do not seek what you will eat and what you will drink,
nor let your mind be disturbed by these things.
30. For all these things they-- the nations of the world-- seek,
and for you also, your Father knows that these things are necessary for you.
31. Nevertheless, seek the Kingdom of Allaha
and all these things will be added to you.
32. Little flock, do not fear
because your Father desires to give the Kingdom to you.
33. Sell your possessions and give zedqata [alms].
Make for yourselves purses that do not wear out,
and a treasure in heaven that does not fail,
where the thief does not approach and the moth does not corrupt.
34. For where that your treasure is,
there will your heart be also.

¶35. (Allow) your loins to be girded up and your lamps lit.
36. And be likened to men who expect their Lord at the time he returns from the wedding-feast,
so that when he comes and knocks they may immediately open (the door) to him.
37. Blessed are those servants, they who their Lord comes and finds them while they are awake.
Amain I say to you that,
he will gird up his loins and cause them to recline,
and will go around serving them.
38. And if in the second or third watch he comes and finds (them) thus, blessed are those servants.
39. But realize this, that if the lord of the house had known in what watch the thief would come, he would have watched and would not allow his house to be broken into.
40. Therefore you also be ready because at that moment that you do not expect, the Son of Man will come."

¶41. Shimon Keepa said to him, "Maran, do you speak this parable to us, or also to everyone?" 42. Yeshua said to him,
"Who indeed is the mahaymina [faithful] and wise steward
whom his Lord will appoint over his service,
that he should give a portion in due time?
43. Blessed is that servant who when his Lord comes
will find him that he does thus.
44. Certainly I say to you that,
he will appoint him over all his wealth.
45. But if that servant should say in his heart that
'Mari delays to come'
and begins to beat the servants and maidservants of his Lord
and begins to eat and to drink and to be intoxicated,
46. the Lord of that servant will come
in a day that he does not expect
and in an hour that he does not know.
And he will divide him and place his portion with those who are not faithful.
47. And that servant who knows the will of his Lord
and does not prepare for him according to his will,
will be beaten with many (stripes).
48. But he who does not know
and does the thing that is worthy of stripes
will be beaten (with) fewer stripes.
For anyone who is given much to him,
much is required from him.
And he to whom they have committed much to him,
more will they require by his hand.

¶49. I have come to cast fire on earth,
and I desire it had been kindled, if not already.
50. And I have a baptism to be baptized (with),
and I'm greatly afflicted until it is fulfilled.
51. Do you think that I have come to place shayna [tranquility] on earth?
I say to you, no,
rather division.
For from now (on),
52. there will be five in a certain house(hold) that will be divided,
three against two,
and two against three.
53. For an abba will be divided against his son,
and a son against his father,
a mother against her daughter,
and a daughter against her mother,
a mother-in-law against her daughter-in-law,
and a daughter-in-law against her mother-in-law."

¶54. And he said to the crowds,
"When you see a cloud that rises from the west, immediately you say,
'Rain is coming,'
and it happens thus.
55. And when the south (wind) blows you say,
'There will be heat,'
and it happens.
56. Hypocrites!
You know to distinguish the appearance of the earth and of the heavens,
but you do not (know) how to distinguish this time.
57. And why do you not judge of yourselves right?

¶58. For when you go with your accuser to the ruler while on the way,
you barter (with him) and settle with him lest he take you to the judge
and the judge will deliver you to the warden
and the warden cast you (into) prison.
59. And I say to you that you will not depart from there until you pay the last coin.

The Preaching of Luke
Chapter 13
1. Now at that time men came (and) told him about those Galileans whom Peelatos had mingled their blood with their sacrifices. 2. And Yeshua answered and said to them,
"Do you think that those Galileans were greater sinners
than all (other) Galileans because they were (killed) thus?
3. No, but I say to you that
also all of you, if you do not repent,
likewise you will be destroyed.
4. Or those eighteen whom had the tower fallen upon them and killed them in Shilokha,
do you think that they were greater sinners than all of the people who live in Urishlim?
5. No, but I say to you that
unless you repent,
all of you-- like them-- you will be destroyed."

¶6. And he spoke this parable:
"A man had a fig tree that was planted in his vineyard,
and he came seeking fruit on it,
and he did not find (any).
7. And he said to the workers,
'Behold, three years I have come seeking fruit on this fig tree
and I have not found (any).
Cut it down!
Why should the ground be wasted?'
8. A worker said to him,
'Mari, allow it even this year
until I work (with it) and fertilize it.
9. Maybe it will produce fruit,
and if not, next year you may cut it down.'"

¶10. Now while Yeshua taught on the Shabbata in one of the assemblies, 11. there was there a woman who had a Rukha of infirmity eighteen years. And she was bent down and she was not able to straighten herself at all. 12. And Yeshua saw her and called her and said to her,
"Woman, you are freed from your infirmity."
13. And he placed his hand on her, and she straightened herself immediately and glorified Allaha. 14. But the leader of the assembly answered while he was angered because Yeshua had healed on the Shabbata, and said to the assembly, "Six are the days in which it is right to labor in them. You should come (and) be healed, but not on the day of the Shabbata." 15. But Yeshua answered and said to him,
"Hypocrite!
Does not each one of you on the Shabbata
loose his ox or his donkey from the stable
and goes (and) waters it?
16. And this (woman) because she is a daughter of Awraham,
and Akelqartza has bound her behold eighteen years,
was it not right to free her from this bondage
on the day of the Shabbata?"
17. And while he was saying these things, all of those who opposed him were ashamed, and all the people were rejoicing at all the wonders that were occurring by his hand.

¶18. And Yeshua would say,
"To what is the Kingdom of Allaha likened?
And what can I compare it to?
19. It is like a grain of mustard seed,
that which a man took and cast it into his garden
and it grew and became a large tree,
and a bird of heaven nested in its branches."

¶20. Yeshua said again,
"To what can I compare the Kingdom of Allaha?
21. It is like leaven that a woman took
and buried it in three measures of flour
until all of it was leavened."

¶22. And he would travel in the villages and cities while teaching, and he went to Urishlim. 23. And a man asked him whether they are few that will live, and Yeshua said to them,
24. "Strive to enter through the narrow door.
For I say to you that,
many will seek to enter and will not be able (to).
25. From the hour that the lord of the house rises and secures the door,
then they will stand outside and knock on the door and begin to say,
'Maran, maran! Open to us!'
And he will answer and will say,
'I say to you that I do not know you. From where (are) you?'
26. And they will begin to say,
'We ate and we drank before you, and you had taught in our streets.'
27. And he will say to you that,
'I do not know you. From where (are) you?
Depart from me, workers of falsehood!'
28. There will be weeping and gnashing of teeth there
when you see Awraham and Iskhaq and Yaqub and all the prophets in the Kingdom of Allaha,
but you will be cast outside!
29. And they will come from the east and from the west
and from the south and from the north
and they will recline in the Kingdom of Allaha.
30. And behold, there are (some who are) last who will be first,
and there are (some who are) first who will be last."

¶31. In that same day men of the Pharisees drew near and said to him, "Depart! Leave from here because Herodus desires to have you killed." 32. Yeshua said to them,
"Go tell that fox that behold,
I will cast out shada,
and I perform cures today and tomorrow,
and on the third day I will be finished.
33. Nevertheless, it is necessary for me that
today and tomorrow I work,
and on another day I will go,
because it is not possible that a prophet perish outside of Urishlim.
34. Urishlim! Urishlim!
You have killed prophets
and you have stoned those who were sent to you.
How many times I have desired to gather your children,
as a hen gathers her chicks under her wings,
and you did not want (it)!
35. Behold your house is left desolate to you.
For I say to you that you will not see me (again) until you say,
'Blessed is he who comes in the name of Mar-YHWH.'"

The Preaching of Luke
Chapter 14
1. And it happened that when he entered into the house of one of the rulers of the Pharisees to eat bread on the day of the Shabbata, and they were watching him, 2. and behold, a certain man who had dropsy was there before him. 3. And Yeshua answered and said to the Sapra and to the Pharisees that,
"Is it lawful to heal on the Shabbata?"
4. And they kept silent. And he took him and healed him and let him go. 5. And he said to them,
"Who among you if his son or his ox falls into a well
on the day of the Shabbata and does not immediately pull (and) bring him up?"
6. And they were not able to give him an answer concerning this.

¶7. And he was speaking a parable to them who were invited there, because he was seeing those who were choosing places among the front seats.
8. "When you are invited by a man to a banquet-house,
do not go (and) seat yourself in the front seat,
lest a man more honorable than you should be invited there.
9. And he who called both of you will come, and will say to you,
'Give place to this (man).'
And you will be ashamed as you get up and you take a lesser place.
10. Rather, when you are invited
go seat yourself in the back,
that when he that called you comes, he will say to you,
'My friend, move yourself up and seat yourself higher,'
and you will have tishbokhtha [glory/ praise] in front of all who sit with you.
11. For anyone who exalts himself will be humbled,
and anyone who humbles himself will be exalted."
12. And he also said to him who called for him,
"When you make a banquet or a dinner,
do not call your friends nor even your brothers
or your kinsmen nor your rich neighbors,
lest even they call for you and you have this recompense.
13. Rather, when you make a reception,
call on the poor, the maimed,
the lame, (and) the blind.
14. And you will be blessed because they have nothing to repay you.
For your repayment will be in the resurrection of the zadiqa."
15. And when one of them who were seated heard these things, he said to him, "Blessed is he who will eat bread in the Kingdom of Allaha!"
16. Yeshua said to him,
"A certain man made a great supper, and he called on many.
17. And he sent his servant at the time of the supper to tell those who were called,
'Behold, everything is prepared for you. Come.'
18. 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.'
19. Another said,
'I have bought five yoke (of) oxen,
and I'm going to examine them.
I beseech you, allow me to be excused.'
20. And another said,
'I have taken a wife and because of this,
I'm not able to come.'
21. And that servant came and told his lord these things.
Then the lord of the house was angry and said to his servant,
'Go out quickly into the marketplaces and streets of the city
and bring here the poor and the afflicted and the maimed and the blind.'
22. And the servant said,
'Mari, it is as you have commanded, and yet there is room.'
23. And the lord said to his servant,
'Go out into the streets and among the hedges
and urge (them) that they enter,
so that my house may be full.
24. For I say to you that
not one of those men who were called will taste of my supper.'"

¶25. And while large crowds were going with him, he turned and said to them,
26. "He who comes to me
and does not hate 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 to me.
27. And he who does not take up his execution-stake and comes after me,
is not able to be a talmida to me.
28. For who among you who desires to build a tower
and not sits down first (and) thinks about its cost,
if he has (enough) to complete it,
29. lest when he lay the foundation and is not able to finish it,
all who see will be mocking at him.
30. And they say that
'this man began to build
and is not able to finish it.'
31. Or which malka who goes to war to fight with a neighboring malka
does not first think whether he is able with ten thousand
to meet him who comes against him with twenty thousand,
32. and if not, while he is far away from him,
he sends envoys and beseech(es) for shlama?
33. Thus, every one of you who does not leave all his possessions
is not able to be a talmida to me.
34. Salt is good, but if even the salt becomes bland,
with what will it be seasoned?
35. It is fit for neither the ground nor for the dunghill-- they throw it outside.
He who has ears to hear, let him hear!"

The Preaching of Luke
Chapter 15
1. And tax-collectors and sinners were drawing near to him in order to hear him. 2. And the Sapra and Pharisees were murmuring and saying,
"This (man) receives sinners and he eats with them!"

¶3. And Yeshua told them this parable:
"Who among you men who has one hundred sheep,
and if one of them should be lost,
does not leave the ninety and nine in the open
and goes (and) seeks that one which was lost until he should find it?
5. And when he has found it,
he will rejoice and take it upon his shoulders
6. and comes to his house and calls upon his friends and upon his neighbors and says to them,
'Rejoice with me, for I have found my sheep which was lost!'
7. I say to you that thus will be the joy in heaven [or is it Heaven, as in 'Allaha'?] over one sinner who repents
than over ninety and nine zadiqin [righteous ones] who do not need repentance.

¶8. Or what woman who has ten coins and loses one of them
and she does not light a lamp and sweep the house and searches for it carefully until she finds it.
9. And when she has found it she calls to her friends and to her neighbors and says to them,
'Rejoice with me, for I have found my coin which was lost!'
10. I say to you that
likewise there will be joy before the malakas of Allaha
over one sinner who repents."

¶11. And Yeshua would say to them again,
"A certain man had two sons.
12. And his younger son said to him,
'Abbi, give to me the portion that is coming to me from your estate.'
And he divided to them his possessions.
13. And after a few days, his younger son gathered everything that was his share
and he went to a far country.
And there he wasted his wealth while living lavishly.
14. And when he had used up everything that he had,
there was a great famine in that country,
and he began to be in need.
15. And he went and became acquainted (with)
one of the sons of the city of that country,
and he sent him into the fields to tend swine.
16. And he was craving to fill his stomach from those husks that the swine were eating,
and no man would give to him.
17. And when he came to himself, he said,
'Now how many servants are there (at) Abbi's house who have plenty of bread?--
and here I (am) with my hunger (and) I'm perishing.
18. I will arise, go to abbi, and say to him,
'Abbi, I have sinned against Heaven and before you,
19. and therefore I'm not worthy that I be called your son.
Make me like one of your servants.'
20. And he arose (and) came to his father,
and while he was far away,
his father saw him and had compassion on him
and he ran, fell upon his neck, and kissed him.
21. And his son said to him,
'Abbi, I have sinned against Heaven and before you,
and I'm not worthy that I be called your son.'
22. But his father said to his servants,
'Bring out the best robe (and) clothe him
and place a ring on his hand and put shoes on him,
23. and bring out (and) kill the ox that is fattened,
and let us eat and be merry!
24. For this my son was dead,
yet he lives,
and was lost
yet is found.'
And they began to be merry.
25. But his elder son, he was in the field,
and when he came and drew near to the house,
he heard the sound (of) the singing of many.
26. And he called to one of the boys and asked him, 'What is this?'
27. He said to him,
'Your brother has come and your father has killed the ox that was fattened,
because he has received him (back) whole.'
28. And he was angry and did not desire to enter.
And his father came out (and) beseeched from him.
29. But he said to his father,
'Behold how many years I have worked for you in service,
and I have not ever transgressed your commandments.
And during all this time,
you did not give me a goat to make merry with my friends!
30. And for this your son, while he has wasted your wealth among prostitutes and has come (home),
you have slain for him the ox that was fattened!'
31. His father said to him,
'My son, you are with me at all times, and everything that is mine is yours.
32. But it was right for us to make merry and to rejoice,
because this your brother
was dead
yet he lives,
and was lost
yet he is found.'"

The Preaching of Luke
Chapter 16
1. And he spoke a parable to his talmida:
"There was a certain rich man,
and he had a steward,
and they had accused him of squandering his wealth.
2. And his lord called him and said to him,
'What is this that I hear concerning you?
Give to me a reckoning of your stewardship,
for you are not able any longer to be a steward for me.'
3. That steward said in himself,
'What should I do, for Mari has taken the stewardship from me?
I'm not able to dig,
and I'm ashamed to beg.
4. I know what I will do,
that when I'm dismissed from the stewardship,
they will receive me in their homes.'
5. And he called the debtors to his lord one by one
and said to the first one,
'How much do you owe to Mari?'
6. He said to him,
'One hundred measures (of) oil.'
He said to him,
'Take your book, sit down quickly, and write down fifty measures.'
7. And he said to another,
'And you, what do you owe to Mari?'
He said to him,
'One hundred korin (of) wheat.'
He said to him,
'Take your book, sit down, and write eighty korin.'
8. And maran praised the unjust steward because he had done wisely,
for the sons of this world are wiser than the sons of light in this their generation.
9. And I also say to you,
make for yourself friends from this mammona [wealth/ money] of iniquity,
that when it is consumed,
they may receive you into their everlasting shelters.
10. He who is faithful in little
is also faithful in much,
and he who is unjust in little
is also unjust in much.
11. Therefore, if you remain not mahaymina [faithful] in the mammona of iniquity,
truly who will believe you?
12. And if you have not been found mahaymina [faithful] in that which is not yours,
who will give to you your own?
13. There is no servant who is able to serve two lords.
For either one he will hate
and the other he will love,
or one he will honor
and the other he will despise.
You are not able to serve Allaha and mammona."

¶14. But when the Pharisees heard all these things, because that they had loved money, they were mocking at him. 15. And Yeshua said to them,
"You are those who justify themselves before the sons of men,
but Allaha knows your hearts,
because the thing that is esteemed among men
is abominable before Allaha.
16. The namusa and the prophets (were) until Yukhanan.
Since then, the Kingdom of Allaha is preached, and all press into it to enter.
17. And it (is) easier for heaven and earth to pass away than (for) one letter of the namusa to pass away.
18. Everyone who divorces his wife, and takes another, commits adultery.
And everyone who takes a divorced (woman) commits adultery.

¶19. Now there was a certain rich man, and he would wear purple and linen. And everyday he would luxuriously make merry.
20. And there was a certain poor man whose name (was) Lazar.
And he would lay at the gate of that rich man, while being afflicted with sores.
21. And he was longing to fill his stomach
from the crumbs that fell from the table of that rich man.
But even the dogs would come lick his sores.
22. And now this happened:
that poor man died and the malakas carried him to the bosom of Awraham,
and also that rich man died and was buried.
23. And while he was tormented in Sheol,
he lifted up his eyes and gazed from afar upon Awraham and upon Lazar at his bosom.
24. And he cried out in a loud voice and said,
'Abbi Awraham, have compassion on me
and send to Lazar that he may dip the tip (of) his finger in water
and to moisten my tongue for me,
for behold, I'm tormented in this flame!'
25. Awraham said to him,
'My son, remember that you received your good things during your life,
and Lazar his bad things.
And now behold, he is comfortable here
and you are tormented.
26. Besides all these things, a great chasm is placed between you and us
so that those who desire to pass over from here to you are not able,
and neither (are) those from there (able) to pass over to us.'
27. He said to him,
'If so, I beseech you Abbi
that you send him to Abbi's house,
28. for I have five brothers.
Let him go witness (to) them
that they not also come to this place of torment.'
29. Awraham said to him,
'They have Moshe and the prophets--
let them hear them.'
30. But he said to him,
'No Abbi Awraham,
but if a man from the dead should go to them,
they will repent.'
31. Awraham said to him,
'If they do not listen to Moshe and to the prophets,
if a man should rise from the dead,
they would also not believe him.'"

The Preaching of Luke
Chapter 17
1. And Yeshua would say to his talmida,
"It is not possible that offenses will not come,
but woe to him by whose hands they come.
2. It would be better for him if
a millstone of a donkey were hung on his neck
and he were thrown into the sea,
than he cause one of these little ones to stumble.

¶3. Beware in yourselves.
If your brother sins.
rebuke him,
and if he repents,
forgive him.
4. And if seven times in a day
he offends you,
and seven times in a day
he turns to you and says that, 'I repent,'
forgive him."

¶5. And the Shelikha said to Maran, "Increase to us faith." 6. He said to them,
"If you had faith like a grain of mustard seed,
you could say to this tree,
'Be uprooted and planted in the sea,'
and it would obey you.

¶7. Now who among you who has a servant who ploughs or who tends a flock,
and if he should come from the field, says to him,
'Immediately pass through (and) recline'?
8. Rather he says to him,
'Prepare for me something to consume.
Gird up your loins and serve me
until I have eaten and drank.
And afterwards you may eat and drink also.'
9. What, does that servant receive his thanks because he did the thing that was commanded him?
I do not think (so).
10. Likewise even you,
when you have done all the things that are commanded you, say that
'We are idle servants because we have done what we ought to do.'"

¶11. And it happened that while Yeshua went to Urishlim, he crossed over among the Shamaritans of Galeela. 12. And when he was near to entering into a certain village, ten men (who were) lepers met him and they stood from a distance. 13. And they raised their voices and said, "Rabban Yeshua, have mercy on us!" 14. And when he saw them he said to them,
"Go show yourselves to the kahna,"
and they were cleansed while they were going. 15. But one of them, when he saw that he was cleansed, returned and with a loud voice was giving praise to Allaha. 16. And he fell upon his face before the feet of Yeshua while thanking him. And this (man), he was a Shamaritan. 17. And Yeshua answered and said,
"Were there not ten, those who were cleansed-- where are the nine?
18. For what (reason) did they separate that they should (not) come give tishbokhtha
[glory/ praise] to Allaha?
Only this (man did) who is from a foreign people."
19. And he said to him,
"Arise.
Go.
Your faith has given you life."

¶20. And when (one) from the Pharisees asked Yeshua when the Kingdom of Allaha would come, he answered and said to them,
"The Kingdom of Allaha does not come by observation.
21. Neither will they say,
'Behold, here it is' and
'Behold, there it is,'
for behold, the Kingdom of Allaha is within you."
22. And he said to his talmida,
"The days will come when
you will covet to see one of the days of the Son of Man,
and you will not see (it).
23. And if they say to you,
'Behold here it is' and 'Behold there it is,'
do not go.
24. For as lightning flashes from heaven,
and all (that is) under heaven is lit,
such will be the Son of Man in his day.
25. But first it is necessary that he suffer many things
and be rejected by this generation.
26. And as it was in the days of Nukh,
likewise it will be in the days of the Son of Man.
27. For they were eating and drinking
and taking wives and giving (them) to husbands
until the day that Nukh entered into the Ark,
and the flood came and destroyed everyone.
28. And again, as it was in the days of Lot,
that they were eating and drinking
and were buying and selling
and planting and building,
29. but on the day that Lot went out from Sadom,
Mar-YHWH rained down fire and brimstone from heaven
and destroyed all of them,
30. thus it will be in the day that the Son of Man is revealed.
31. In that day, he who is on the roof and his possessions are in the house,
let him not come down to take them.,
and he who is in the field,
let him not turn back--
32. remember the wife of Lot.
33. He who desires to save his soul will destroy it,
and he who destroys his soul will make it live.
34. I say to you that in that night,
two will be in one bed;
one will be taken and the other will be left.
35. Two (women) will be grinding (grain) together;
one will be taken and the other will be left."
36. Two will be in the field;
one will be taken and the other will be left.
37. They answered and said to him, "To where, Maran?" He said to them,
"Where the carcass (is),
there the eagles will be gathered."

The Preaching of Luke
Chapter 18
1. And he also spoke a parable to them, that they should pray at all times and not become weary:
2. "There was a certain judge in a certain city
whom from Allaha he did not fear,
and from the sons of men he did not regard.
3. And there was a certain widow in that city,
and she did come to him and say,
'Avenge me of baal-d'iyni [my lord of judgment, i.e. my accuser].'
4. And he did not desire (for) much time,
but afterwards he said inside himself,
'If I do not fear from Allaha,
and I do not regard from the sons of men,
5. yet, because that this widow troubles me,
I will avenge her,
that it should not occur
(that) she comes at all times (and) annoys me.'"
6. And Maran said,
"Hear what the judge that is unjust said.
7. And will not Allaha all the more do vengeance for His elect who call on Him by day and by night
and be long-suffering with them?
8. I say to you that He will do their vengeance quickly.
Nevertheless, the Son of Man will indeed come,
and will he find faith on earth?"

¶9. And he did speak this parable against those men who relied upon themselves, that they are zadiqa and they despise against everyone:
10. "Two men went up to the temple to pray,
one a Pharisee and the other a publican.
11. And that Pharisee was standing by himself,
and he would pray this (way):
'Allaha, I thank you that I'm not like the rest of the people:
extortioners and covetous and adulterers,
nor like this publican.
12. Rather, I fast two (days) in a week,
and I tithe everything that I earn.'
13. But that publican was standing from afar
and did not even desire to raise his eyes to heaven [or is it 'Heaven' as in 'Allaha'?],
rather, he was beating upon his breast and said,
'Allaha, have compassion on me, a sinner!'
14. I say to you that
this (man) went down to his house righteous
more so than that Pharisee.
For every man who exalts himself will be humbled,
and everyone who humbles himself will be exalted."

¶15. And they were even bringing infants to him that he might touch them, and his talmida saw them and rebuked them. 16. But Yeshua called them and he said to them,
"Allow the children to come to me
and do not hinder them,
for because that those that are as these--
theirs is the Kingdom of Heaven.
17. Amain I say to you that
he who does not receive the Kingdom of Allaha as a child will not enter it."
18. And one of the leaders asked him and said to him, "Good Malpana, what must I do to inherit life that is eternal?"
19. Yeshua said to him,
"Why do you call me good?
There is no (one) good except one-- Allaha.
20. You know the commandments:
'do not kill' and 'do not commit adultery'
and 'do not steal'
and 'do not bear witness that is false ' (and) 'honor your father and your mother.'"
21. He said to him, "All these things, I have kept them from my youth."
22. But when Yeshua heard these things, he said to him,
"One (thing) is lacking in you.
Go sell everything that you have
and give to the poor,
and you will have treasure in heaven.
And come after me."
23. But he, when he heard these things he was sad, for he was very wealthy. 24. And when Yeshua saw that he felt sad, he said,
"How difficult (it is) for those who have wealth to enter into the Kingdom of Allaha,
25. because it is easier for a rope that it enter through the eye of a needle
than a rich man (enter) into the Kingdom of Allaha."
26. Those who heard said to him, "And who is able to live?!" 27. And Yeshua said,
"Those things with which the sons of men are not able (to be),
are able to be with Allaha."
28. Shimon Keepa said to him, "Behold we have left everything and have come after you." 29. Yeshua said to him,
"Amain I say to you that
there is no man who has left houses or parents or brothers
or wife or children because of the Kingdom of Allaha,
30. and will not receive many times more in this time,
and in the world to come, life that is eternal."

¶31. And Yeshua took his twelve and said to them,
"Behold, we are going up to Urishlim
and all things will be fulfilled that are written
by the prophets concerning the Son of Man.
32. For he will be delivered to the Gentiles
and they will mock at him and they will spit in his face
33. and they will scourge him and curse him
and they will kill him.
And on the third day he will rise."
34. But they did not comprehend one of these things, rather this saying was hidden from them, and they did not understand these things that were spoken to them.

¶35. And when he approached to Yerikho, a certain blind man was sitting on the side of the road and begging. 36. And he heard the sound of the crowds who were passing by, and he was enquiring that, "Who is this?" 37. They said to him, "Yeshua the Nasraya, passing by." 38. And he cried out and said, "Yeshua, the Son of Dawid, have mercy on me!" 39. And those who were going before Yeshua were rebuking him that he should be silent. But he all the more did cry out, "The Son of Dawid, have mercy on me!" 40. And Yeshua stood still and commanded that they bring him to him. And when he was near to him, he asked him 41. and said to him,
"What do you desire
me to do for you?"
And he said, "Mari, that I may see!" 42. And Yeshua said to him,
"See!
Your faith has given you life."
43. And he saw at once and he followed him and gave praise to Allaha, and all the people who saw (it) were giving shubkha [glory] to Allaha.

The Preaching of Luke
Chapter 19
1. And when Yeshua entered into and passed through Yerikho 2. a certain man whose name (was) Zakkai was a wealthy man and a head of the tax-collectors, 3. and he was desiring to see who Yeshua was, and he was not able (to) on account of the crowds, because Zakkai was small in his stature. 4. And he ran in front of Yeshua and he climbed up a barren tree that he might see him, because he was about to pass that way. 5. And when Yeshua came to that spot, he saw him and said to him,
"Hurry!
Come down Zakkai,
for it is right that I stay in your house today."
6. And hurriedly he descended and received him while rejoicing. 7. But when all of them saw, they were murmuring and saying that, 'he has entered (and) lodged with a sinful man.' 8. But Zakkai arose and said to Yeshua, "Behold Mari, half of my wealth I give to the poor, and to anyone that I have defrauded (of) anything, I will repay fourfold." 9. Yeshua said to him,
"Life has come to this house today,
because that this (man) is also a son of Awraham.
10. For the Son of Man came to seek and to make alive
that thing which was lost."

¶11. And when they were hearing these things, he continued to speak a parable because he was near to Urishlim, and they were desiring that it was necessary that the Kingdom of Allaha would be revealed immediately. 12. And he said,
"A certain man, a son of great nobility,
went to a far country to receive a kingdom for himself and to return.
13. And he called ten (of) his servants
and he gave ten coins to them and said to them,
'Make trade until I return.'
14. But the sons of his city hated him
and sent ambassadors after him and were saying,
'We do not want this (man) to rule over us.'
15. And when he received the kingdom and was returning,
he said that neqruon [they should call] to him those his servants to whom he had given money,
that he might know what every last one of them had gained.
16. And the first came and said,
'Mari, your coin has gained ten coins.'
17. He said to him,
'Well done good servant.
Because with little you have been found faithful,
you will be an authority over ten talents.'
18. And the second came and said,
'Mari, your coin has made five coins.'
19. He also said to that (servant),
'You will also be an authority over five talents.'
And another came and said,
'Mari, behold your coin,
that which was with me since it was placed in a purse,
21. for I feared you, that you (are) a harsh man,
and you take up the thing that you have not laid down,
and you reap the thing that you have not sown.'
22. He said to him,
'From your (own) mouth I will judge you, wicked servant.
You knew me, that I (am) a harsh man,
and I take up the thing that I have not laid down,
and I reap the thing that I have not sown.
23. Why did you not give my money to the exchange
and I could come demand it with its interest?'
24. And to those who were standing before him he said,
'Take the coin from him,
and give (it) to he who has ten coins.'
25. They said to him,
'Maran, he has ten coins with him!'
26. He said to them,
'I say to you that to all who have,
it will be given to him,
and whoever does not have,
even that which he has will be taken from him.
27. But to those my enemies,
those who did not desire that I rule over them,
bring them and kill them before me!'"

¶28. And when Yeshua said these things, he went forward to go to Urishlim. 29. And when he arrived at Beth-Pageh and Beth-Aniya on the side of the tuora which is called Beth-Zayteh, he sent two of his talmida, 30. and he said to them,
"Go to that village which is opposite us and when you enter in it,
behold you will find a colt that is bound,
which a man has never ridden upon it.
Loose it (and) bring it,
31. and if anyone should ask you why you are loosing it, say thus to him:
'Maran needs (it).'"
32. And those who were sent went and found (it) as he had said to them. 33. And while they were loosing it-- the colt-- its owners said to them, "Why are you loosing that colt?" 34. And they said to them that, "Maran needs (it)." 35. And they brought it to Yeshua and cast their garments upon the colt, and they mounted Yeshua upon it. 36. And when he came, they were spreading their garments on the road. 37. And when he drew near to the descent of the tuora of Beth-Zayteh, the crowd of talmida all began rejoicing and praising Allaha in a loud voice over all the miracles that they had seen. 38. And they were saying,
"Blessed is the malka who comes in the name of Mar-YHWH.
Shlama in heaven,
and shubkha [glory] in the highest!"
39. But some of the Pharisees from among the crowds said to him, "Rabbi, rebuke your talmida!" 40. He said to them,
"I say to you that
if these should be silent,
the rocks would cry out."

¶41. And when he had drawn near and saw the city, he wept over her. 42. And he said,
"If perhaps you had known those things that were for shlamki [your peace],
even if in this your day,
but now they are hidden from your eyes.
43. But the days will come to you when
your enemies will surround you,
and will oppress you from all sides,
44. and will overthrow you and your children within you,
and they will not leave in you a stone upon (another) stone,
because you did not know the time of your visitation."

¶45. And when he entered into the temple, he began to cast out those who were buying and selling in it. 46. And he said to them,
"It is written that,
'My house is a house of prayer,'
but you have made it a 'den of robbers'!"
47. And he would teach every day in the temple, but the rabbi-kahna and the Sapra and elders of the people were seeking to destroy him, 48. and they were not able to find what to do to him, for all the people were clinging to him to hear him.

The Preaching of Luke
Chapter 20
1. And it happened on one of the days while he taught the people in the temple and (was) preaching, the rabbi-kahna and the Sapra with the elders arose against him. 2. And they were saying to him,
"Tell us by what authority you do these things,
and who (is) he who gave this authority to you?"
3. Yeshua answered and said to them,
"I will also ask you a question and (you) tell me.
4. The baptism of Yukhanan--
was it from Heaven or from the sons of men?"
5. But they were reasoning within themselves and saying that, "If we say from Heaven, he will say to us, 'Then why did you not believe him?' 6. And if we say from the sons of men, the people will stone us, for they all consider that Yukhanan is a prophet." 7. They said to him that, "We do not know from where it is." 8. Yeshua said to them,
"Neither will I tell to you by what authority I do these things."

¶9. And he began to tell to the people this parable:
"A certain man planted a vineyard
and leased it to the workers
and went away (for) a long time.
10. And in time he sent his servant to the workers
that they might give to him from the fruit of the vineyard.
But the workers beat him
and sent him away empty-handed.
11. And additionally he sent his servant-- another--
and they also to him beat him and cursed him and sent him away empty-handed.
12. And additionally he sent a third
and they, even him, they wounded and cast him out.
13. Mara [the Lord of] the vineyard said,
'What should I do?
I will send my beloved son.
Perhaps they will see him and be ashamed.'
14. But when they the workers saw him,
they were reasoning within themselves and saying,
'This is the heir.
Come let us kill him
and the inheritance will be ours.'
15. And they cast him outside of the vineyard and they killed him.
What therefore will the Lord (of) the vineyard do to them?
16. He will come and destroy those workers
and he will give the vineyard to others."
And when they heard it they said, "This will not happen." 17-18. But he stared at them and said,
"And what is that which is written that,
'The stone that the builders rejected
has become the cornerstone.
And whoever falls upon that stone
will be broken.
And whomever that it should fall upon,
it will destroy.'"
19. And the rabbi-kahna and Sapra were wanting to lay hands on him in that hour, for they knew that he had spoken this parable against them, yet were afraid of the people.

¶20. And they sent spies to him who appeared (to be) as zadiqa (men) to catch him in discourse and to deliver him to the judge and to the authority of the governor. 21. And they asked him and said to him, "Malpana, we know that you speak and teach rightly, and you are not a hypocrite. Rather, you teach the way of Allaha in truth. 22. Is it lawful for us to give the head-tax to Caesar or not?" 23. But he perceived their craftiness and said,
"Why do you tempt me?
24. Show me a denarii.
Whose image and inscriptions are on it?"
And they said, "Caesar's." 25. Yeshua said to them,
"Give therefore that which is Caesar's to Caesar,
and that which is Allaha's to Allaha."
26. And they were not able to get one word from him before the people. And they marveled at his answer and they kept silent.

¶27. And some of the Sadducees, those who say that there is no resurrection, drew near and they asked him 28. and said to him, "Malpana, Moshe wrote to us that if a man who has a wife without children should die, his brother should take his wife and raise up seed for his brother.
29. Now there were seven brothers.
The first took a wife
and died without children.
30. And the second took her for his wife
and this one died without children.
31. And again the third took her and likewise also the seven of them.
And they died and did not leave children.
32. And in the end, the woman also died.
33. Therefore, in the resurrection, whose of them will she be (the) wife, for seven of them married her?"
34. Yeshua said to them,
"The sons of this world marry women
and women are (given) to men.
35. But those of that world who are worthy and of the resurrection that is from the dead
do not marry women
nor are women (given) to men.
36. For neither are they able to die again,
for they are as the malakas
and are sons of Allaha because they are sons of the resurrection.
37. Now even Moshe showed that the dead will rise,
for he referred (to it) at the bush when he said,
'Mar-YHWH,
the Allaheh of Awraham
and the Allaheh of Iskhaq
and the Allaheh of Yaqub.'
38. Now He is not the Allaha of the dead,
but of the living,
for all of them are alive to Him."
39. And some of the Sapra answered and said to him, "Malpana, you have spoken well." 40. And they did not dare to ask him again about anything. 41. And he would say to them,
"How is it that the Sapra say concerning the Meshikha that he is the Son of Dawid, 42-43. and he-- Dawid-- said in the book of the Psalms that,
'Mar-YHWH said to Mari,
'Sit at my right (hand)
until that I put your enemies under your feet.'"
44. Therefore, if Dawid calls him 'Mari,'
how is it that he is his son?"

¶45. And while all of the people were listening, he said to his talmida,
46. "Beware of the Sapra,
who desire to walk in long robes
and love a greeting in the public square
and the chief seats in the assembly
and the chief places at banquets,
47. those who with the pretense of prolonging their prayers
devour the houses of widows.
They will receive a greater judgment."

The Preaching of Luke
Chapter 21
1. And Yeshua stared at the rich (men), those who were casting their offerings into the treasury. 2. And he also saw a certain poor widow who cast in two small coins. 3. And he said,
"The truth I say to you that
this poor widow has cast in more than everyone.
4. For these (men), all of them have cast into the beth-qorbana of Allaha
from what was in excess to them,
but this one from her poverty--
she has cast in all that she had owned."

¶5. And while some were speaking about the temple, that it was adorned with beautiful stones and with qorbana, Yeshua said to them,
6. "(About) these things that you see,
the days will come in which not (one) stone will be spared--
(one stone) upon (another) stone that is not pulled down."
7. And they were asking him and said, "Malpana, when will these things be, and what is the sign when these things are near to happening?" 8. But he said to them,
"See (to it that) you are not deceived.
For many will come in my name and will say that,
'ENA-NA the Meshikha!' and 'The time is near!'
But do not go (and follow) after them.
9. And when that you hear of wars and revolutions,
do not have fear,
for these, they are necessary to first happen,
but the end has not yet arrived.
10. For nation will rise against nation
and kingdom against kingdom.
11. And there will be severe earthquakes from place (to) place
and famine and plagues.
And there will be fears and terrors
and great signs will be seen from heaven.
And the winters will be severe.
12. But before all these things,
they will lay hands upon you and persecute you,
and they will deliver you to the assemblies and to the prisons.
And they will bring you before malka and governors because of my name,
13. but it will be to you for a testimony.
14. But place it in your hearts that
you not (try to) learn (how) to answer.
15. For I will give you a mouth and wisdom
so that all your enemies will not be able to stand against it.
16. And your parents and your brothers
and your relatives and your friends
will betray you,
and they will kill some of you.
17. And you will be hated by all men because of my name.
18. Yet not a strand (of hair) from your head will perish,
19. and by your patience you will gain your souls.
20. And when you see that
an army has surrounded it, Urishlim,
then know that its destruction has drawn near to it.
21. Then those who are in Yehuda,
let them flee to the tuora [mountains],
and those who are within it,
let them flee,
and (those) in the villages,
let them not enter into it.
22. Because these are the days of vengeance that
everything that is written might be fulfilled.
23. But woe to those who are pregnant
and to those who are nursing in those days!
For there will be great distress in the land
and wrath upon this people.
24. And they will fall by the edge of the sword
and be led away to every land,
and Urishlim will be trampled by the Gentiles
until the times of the Gentiles be fulfilled.

¶25. And there will be signs in the sun and in the moon and in the stars.
And on earth, distress of the nations
and confusion from the roaring of the sound of the sea,
26. and upheaval that casts out life from men,
because of fear of what is about to come upon the earth.
And the powers of heaven will be shaken.
27. And then they will see the Son of Man
who will come in the clouds with much power and great shubkha [glory].
28. But when that these things begin to happen,
have courage and lift up your heads,
because purqanquon [your deliverance] draws near."
29. And he was speaking to them a parable:
"Look at the fig tree,
and all the trees,
30. that when they bud,
you understand immediately from them that summer draws near.
31. Likewise also you:
when you see these things happening,
know that the Kingdom of Allaha is near.
32. Amain I say to you that
this generation will not pass until all these things occur;
33. heaven and earth will pass away,
yet my words will not pass away.

¶34. But beware in yourselves that
your hearts never become heavy
by extravagance and by drunkenness and by distress of the world,
and that day should come suddenly upon you.
35. For like a snare it will entrap upon all those who dwell upon the face of all the earth.
36. Therefore, be watchful at all times
and pray that you be worthy to escape from
these things that are about to happen,
and (that) you stand before the Son of man."

¶37. And during the day he would teach in the temple, and during the night he would go out and lodge in the tuora that is called Beth-Zayteh. 38. And all the people were coming early to him at the temple to hear his word.

The Preaching of Luke
Chapter 22
1. And the Feast of Patira, which is called Petskha, was near. 2. And the rabbi-kahna and Sapra were seeking how they might kill him, for they were afraid of the people.

¶3. And Satana had entered into Yehuda who was called Skaryota, who was from the number of the twelve. 4. And he went (and) spoke with the rabbi-kahna and Sapra and the chief guards of the temple about how he might deliver him to them, 5. and they rejoiced and pledged to give to him money. 6. And he promised them and was seeking an opportunity to deliver him to them away from the crowds.
¶7. And the day of the (Feast of) Patira during which there was the custom that the Petskha be slaughtered arrived. 8. And Yeshua sent Keepa and Yukhanan and said to them,
"Go prepare the Petskha for us that we may eat."
9. And they said to him, "Where do you want us to prepare (it)?" 10. He said to them,
"Behold, when that you enter into the city
you will meet up with a man who is bearing a skin of water.
Go after him and where he enters 11. say to the lord of the house,
'Rabban says,
'Where is the lodging house
where I may eat the Petskha with my talmida?''
12. And behold he will show you a certain large upper room that is furnished.
Prepare there."
13. And they went (and) found it as he said to them, and they prepared the Petskha.

¶14. And when the time arrived, Yeshua came (and) reclined and the twelve Shelikha with him. 15. And he said to them,
"I have greatly desired that I eat this Petskha with you before I suffer,
16. for I say to you that from now on I will not eat it until
it is fulfilled in the Kingdom of Allaha.
17-18. Omitted in Peshitta Text.

¶19. And he took bread and gave thanks and broke (it) and gave (it) to them and said,
"This is my body,
which for your sake is given.
Do this for my memorial."
20. And likewise also concerning the cup, after they had eaten supper, he said,
"This is the cup of the new covenant in my blood,
which is shed for your sake.
21. But behold, the hand of my betrayer is upon the table.
22. And the Son of Man goes as it was determined,
but woe to that man by whose hand he is betrayed."
23. And they began to inquire among themselves about who indeed of them is about to commit this.

¶24. And there was also strife among them about who of them is greater. 25. And he, Yeshua, said to them,
"Of the Gentiles malkihuon [their malka] are their lords
and those who are authorities over them are called doers of good.
26. But you are not thus.
Rather, whomever is great among you
must be as the least,
and whomever who is head
is as a servant.
27. For who is great:
he who reclines, or he who serves?
Is it not he who reclines?[or is it: "It is not he who reclines."]
But I'm among you as someone who serves.
28. And you are those who have continued with me during my trials.
29. And as Abbi has promised to me a kingdom,
I promise to you 30. that you may eat and drink at the table of my kingdom,
and sit upon thrones and judge the twelve tribes of Israel."[or is it: "And as Abbi has promised to me, I promise to you a kingdom"?]

¶31. And Yeshua said to Shimon,
"Shimon, behold, Satana wants to sift all of you like wheat.
32. And I have prayed over you that your faith may not weaken.
Also in time you will turn and strengthen your brothers."
33. And Shimon said to him, "Mari, with you I'm prepared even for prison or for death!"
34. Yeshua said to him,
"I say to you Shimon that
the cock will not crow this day until you deny (me) three times,
that you do not know me."
35. And he said to them,
"When I sent you without purses
and without bags and shoes
why, did you lack anything?"
They said to him, "Nothing." 36. He said to them,
"From now (on) he who has a purse,
let him take (it), and likewise also a bag.
And he who has no sword,
let him sell his garments and buy for himself a sword.
37. For I say to you that
this also that was written is worthy to be fulfilled in me:
that I will be 'numbered with the wicked.'
For all things that concern me will be fulfilled."
38. And they said to him, "Maran, behold here are two swords." He said to them,
"They are sufficient."

¶39. And he departed and went as he was accustomed to the tuora of Beth-Zayteh, and his talmida also went after him.[deleted an "as"] 40. And when he reached the place, he said to them,
"Pray that you may not enter into temptation."
41. And he departed from them about a throw (of) a stone, and he knelt and was praying. 42. And he said,
"Abba, if you desire,
let this cup pass over me,
but not my will,
rather let yours be done."
43. And a malaka from Heaven appeared to strengthen him. 44. And while being in fear, he was praying earnestly and his sweat became like drops of blood, and he fell upon the ground. 45. And he arose from his prayer and came to his talmida and found them while sleeping from sorrow. 46. And he said to them,
"Why are you sleeping?
Arise (and) pray
lest you enter into temptation."

¶47. And as he spoke, behold a crowd with the one who is called Yehuda, one of the twelve, came before them. And he drew near to Yeshua and kissed him, for he had given them this sign, that "Whomever that I kiss is he." 48. Yeshua said to him,
"Yehuda, you betray him-- the Son of Man-- with a kiss?"
49. And when those who were with him saw the thing that happened, they said to him, "Maran, should we strike them with the sword?"
50. And one of them struck to a servant of the Rab-Kahna and severed his right ear. 51. But Yeshua answered and said,
"That is enough!"
And he touched the ear of he who was wounded and healed it. 52. And Yeshua said to those who had come against him, the rabbi-kahna and Sapra and the chief guards of the temple,
"You have come out
against me with swords and with rods,
as against a robber, to seize me.
53. I was among you everyday in the temple,
and you did not lay hands upon me,
but this is your hour and the power of darkness."

¶54. And they seized (him and) brought him to the house of the Rab-Kahna. And Shimon followed him from a distance. 55. And they kindled a fire in the midst of the courtyard, and they were sitting around it, and Shimon was also sitting among them. 56. And a certain young woman saw him while he sat by the fire. And she stared at him and said, "This (man) was also with him." 57. But he denied it and said, "Woman, I do not know him!" 58. And after a little while another saw him and said to him, "You also are with them." But Keepa said, "I'm not!" 59. And after one hour another was affirming and said, "Certainly this (man) was also with him, for he is even a Galilean!" 60. Keepa said, "Man, I do not know what you say!" And immediately while he spoke, the cock crowed. 61. And Yeshua turned and stared at Keepa, and Shimon remembered the word of Maran that he had spoken to him, that "Before the cock will crow, you will deny me three times." 62. And Shimon went outside (and) wept bitterly.

¶63. And the men who were holding Yeshua were mocking him 64. and were covering him and were striking him on his face and saying, "Prophesy! Who struck you?" 65. And many other things they were blasphemously speaking and saying against him.

¶66. And when the day dawned, the elders and the rabbi-kahna and Sapra gathered and they took him up to their council chamber. 67. And they said to him, "If you are the Meshikha, tell us!" He said to them,
"If I tell you,
you will not believe me.
68. And if I ask you,
you will not give me an answer,
nor will you release me.
69. From now (on), the Son of Man will be seated at the right hand of the power of Allaha."
70. And all of them said, "Are you therefore the Son of Allaha?" Yeshua said to them,
"You say that ENA-NA!"
71. They said, "Why, are witnesses needed anymore by us? For we have heard (it) from his mouth!"

The Preaching of Luke
Chapter 23
1. And all their assembly arose and brought him to Peelatos. 2. And they began accusing him and saying, "We have found that this man, he is deceiving our people. And he hesitates so that he might not give the head-tax to Caesar. And he says concerning himself that he is a malka, the Meshikha." 3. And Peelatos asked him and said to him, "Are you the malka of the Yehudeans?" He said to him,
"You say (it)!"
4. And Peelatos said to the rabbi-kahna and everyone, "I'm not able (to find) any cause against this man." 5. But they were crying out and saying that, "He stirs up our people while teaching in all Yehuda. And he started from Galeela and (has progressed) to here." 6. And when Peelatos heard the name of Galeela, he inquired if the man is a Galilean. 7. And when he realized that he was from under the authority of Herodus, he sent him to (that jurisdiction) of Herodus, because he was in Urishlim in those days.

¶8. And when Herodus saw Yeshua, he was very glad for he had desired to see him for a long time, because he had heard many things about him and had thought that he might see some sign from him. 9. And he did ask him many questions, but Yeshua, he did not give any answer. 10. And the rabbi-kahna and Sapra did arise and were accusing him vehemently. 11. And Herodus insulted him, he and his soldiers, and when he had mocked (him), he clothed him (with) garments of purple and sent him to Peelatos. 12. And in that day, Peelatos and Herodus became friends with each other, for enmity had existed from the beginning between them.

¶13. Now Peelatos called to the rabbi-kahna and the rulers of the people. 14. And he said to them, "You brought this man to me as a subverter (of) your people, and behold I have examined him before your eyes and I have not found any fault in this man from all that you have brought against him. 15. Nor has Herodus, for I sent him to him and behold, nothing that is worthy of death has been committed by him. 16. I will chastise him therefore and release him"-- 17. for there was a custom that he release to them one at the feast. 18. But the crowd all cried out and said, "Take this man away and release Bar-Abba to us!"-- 19. he who was cast into prison because of murder and an insurrection that had occurred in the city. 20. And again Peelatos spoke with them while desiring to release Yeshua. 21. But they were crying out and saying, "Crucify him! Crucify him!" 22. But for the third time he said to them, "For what evil has this man done? I have not found in him any cause that is worthy of death. I will therefore chastise him and release him." 23. But they were insisting in a high voice and were asking him to crucify him, and their voice was prevailing, theirs and that of the rabbi-kahna. 24. And Peelatos commanded that their request be granted. 25. And he released to them him who because of insurrection and murder was cast into prison, he whom they requested. But he delivered Yeshua to their will.

¶26. And as they were leading him, they seized Shimon, a Cyrenian who had come from a village, and placed a execution-stake upon him that he might bear it after Yeshua. 27. And a multitude of people was coming after him, and women who were wailing and mourning for him. 28. And Yeshua turned and said to them,
"Daughters of Urishlim,
do not cry for me,
but cry for yourselves
and for your children.
29. For behold the days are coming in which they will say,
'Blessed are the barren
and the wombs that have not given birth
and the breasts that have not nursed.'
30. Then you will begin to say to the tuoras,
'Fall upon us!'
and to the heights,
'Cover us!'
31. For if to the green wood they do these things,
what will happen to the dry?"

¶32. And two others-- doers of evil-- were coming with him to be killed. 33. And when they came to a certain place that is called "Skull," they crucified him there and those doers of evil, one at his right and one at his left. 34. And Yeshua was saying,
"Abba, forgive them
for they do not know what they are doing."
And they divided his clothing and cast lots for them. 35. And the people were standing and looking, and
the rulers were also mocking him and saying, "He made others live. Let him save himself if he is the Meshikha, the chosen of Allaha!" 36. And the soldiers were also mocking him while drawing near to him and offering to him vinegar 37. and saying to him, "If you are the malka of the Yehudeans, save yourself!" 38. And there was also an inscription that was written over him (in) Greek and Roman and Hebrew: "This is the malka of the Yehudeans."

¶39. And one of those doers of evil who was crucified with him was blaspheming against him and said, "If you are the Meshikha, save yourself and save us also!" 40. And his companion rebuked him and said to him, "You are not even afraid of Allaha, because even you are in that judgment, 41. and we as justly, for we are deserving, as we have done we have been repaid. But this man, that which is hateful has not been done by him." 42. And he said to Yeshua, "Remember me Mari when you come in your Kingdom." 43. Yeshua said to him,
"Amain I say to you today that,
you will be with me in pardasa [paradise]."

¶44. And about six hours had passed and darkness was over all the land until the ninth hour. 45. And the sun darkened and the veil of the temple was torn from its middle. 46. And Yeshua cried out with a loud voice and said,
"Abbi, into your hands I place ruokhi [my spirit]!"
He said this and it was finished.

¶47. And when the centurion saw the thing that happened, he praised Allaha and said, "Certainly this man was zadiqa!" 48. And all the crowds, those who were gathered for this spectacle, when they saw the thing that happened, returned while beating upon their breasts. 49. And all the acquaintances of Yeshua and the women-- those who had come with him from Galeela-- they were standing from afar and had seen these things.

¶50. And a certain man whose name was Yosip, a counselor from Ramtha a city of Yehuda, was a good and zadiqa man; 51. this man did not agree with their will and with their actions, and was awaiting the Kingdom of Allaha. 52. This man drew near to Peelatos and asked for the body of Yeshua. 53. And he took it down and wrapped it in a shroud of linen and laid it in a hewn tomb, that which no man had yet been placed in it. 54. And the day was setting and the Shabbata was approaching.

¶55. And those women who came with him from Galeela were drawing near, and they saw the tomb, and how his body had been placed. 56. And they returned (and) prepared spices and perfume and rested on the Shabbata as was commanded.

The Preaching of Luke
Chapter 24
1. Now on the first (day) of the week, at dawn while (still) dark, they came to the tomb and brought the spices, those which they had prepared. And there were other women with them. 2. And they found that the stone was rolled away from the tomb, 3. and they entered and they did not find the body of Yeshua. 4. And it happened that while they were astonished about this, behold two men stood above them and their clothing was shining. 5. And they were in fear and bowed their faces to the ground. And they said to them, "Why do you seek the living among the dead? 6. He is not here. He has arisen. Remember that he spoke with you while he (was) in Galeela, 7. and he did say that, 'It (is) necessary (for) the Son of Man to be delivered into the hands of sinful men and be crucified, and on the third day he will rise.'" 8. And they remembered his words. 9. And they returned from the grave and told all these things to the eleven and to the rest. 10. Now they were Maryam of Magdala and Yokan and Maryam the mother of Yaqub and others who were with them, those who had told the Shelikha. 11. And these words seemed as foolishness in their eyes, and they did not believe them. 12. And Shimon rose and ran to the grave, peeked in, and saw the cloth laid alone, and went away while wondering in himself about what had happened.

¶13. And behold, on that day two of them were going to a village, whose name was Emmaus, and it was distant from Urishlim (by) sixty furlongs. 14. And they were talking with one another about all these things that had transpired. 15. And while they were speaking and questioning with one another, Yeshua came and met up with them and he was walking with them. 16. And their eyes were so that they did not recognize him. 17. And he said to them,
"What are these words that you speak with one another
while you are walking and you are sad?"
18. And one of them whose name was Qalyopa answered and said to him, "Are you indeed only a stranger from Urishlim that you do not know what has happened in it in these days?" 19. He said to them,
"What?"
They told him about "Yeshua, he who was from Nasrath, a man who was a prophet and he was mighty in word and in deed before Allaha and before all of the people. 20. And the rabbi-kahna and elders delivered him to a judgment of death and crucified him. 21. And we were hoping that he was about to save Israel. And behold, three days (have passed) since all these things happened. 22. But also (some) women from us astonished us, for they went early to the tomb. 23. And when they did not find his body, they came to us saying that, 'We saw malaka there.' And they said concerning him that 'he is alive.' 24. And also (some) women from us went to the tomb and found likewise as what the (other) women had said, and they did not see him." 25. Then Yeshua said to them,
"Oh fools and hardened of heart (and) slow to believe in all those (things) that the prophets spoke!
26. Were not these things necessary that the Meshikha endure
and to enter into tishbokhtheh
[his glory]?"
27. And he did begin from Moshe and from all the prophets and did expound to them about himself from all the Scriptures. 28. And they were approaching to the village, that which they were going to, and he did make them suppose that he was going to a distant place. 29. And they urged him and said to him, "Remain with us because the day is now ending and (it is) becoming dark." And he entered to stay with them. 30. And it happened that when he reclined among them, he took bread and barek [blessed] (it) and broke (it) and gave (it) to them. 31. And immediately their eyes were opened and they recognized him, and he was taken from them. 32. And they were speaking to one another, "Was not our heart heavy within us while he spoke with us on the road and expounded the Scriptures to us?"

¶33. And they arose in that hour and returned to Urishlim and they found the eleven who were gathered, and those who were with them 34. while saying that, "Maran has certainly arisen and appeared to Shimon!" 35. and also those related those things that happened on the road and how he was made known to them while breaking bread.

¶36. And while they were speaking these things, Yeshua stood among them and said to them,
"Shlama be with you.
It is I.
Do not be afraid."
And they were confused and were in fear, for they were thinking that they had seen a Rukha. 38. And Yeshua said to them,
"Why are you troubled?
And why do thoughts arise in your hearts?
39. Look at my hands and my feet, for it is I.
Feel me and realize that a Rukha has no flesh and bones,
as that you see that I have."
40. And as he said these things he showed them his hands and his feet, 41. and even while then they were not believing for their joy, and they were astonished. He said to them,
"(Do) you have something here to eat?"
42. And they gave to him a portion of a fish that was broiled and of a honeycomb. 43. And he took (it) and ate (it) before their eyes. 44. And he said to them,
"These are the words that
I spoke with you while I was with you,
that it was necessary that all things that were written
in the namusa of Moshe and in the prophets and in the Psalms
concerning me be fulfilled."
45. Then he opened their mind to understand the Scriptures. 46. And he said to them that,
"Thus it is written and thus it was right that the Meshikha suffer
and rise from the dead on the third day,
47. and that he preached repentance for the remission of sins in his name in all nations,
and (that) the beginning would be from Urishlim.
48. And you are a witness of these things.
49. And I will send upon you the promise of Abbi,
but you stay in the city Urishlim until
you be clothed with power from On High."

¶50. And he took them out up to Beth-Aniya and raised his hands and barek [blessed] them. 51. And it happened that while he blessed them, he was separated from them and ascended into heaven. 52. And they worshipped him and returned to Urishlim with great joy. 53. And at all times, they were in the temple while praising and blessing Allaha. Amain.

[David Ford]

The Preaching of John
Chapter 1
1. In the beginning was the Miltha,

and that Miltha was with Allaha,
and Allaha was that Miltha.

2. This was with Allaha in the beginning.
3. Everything existed through His hands,

and (of) the things which have existed,
without Him not even one (thing) existed.

4. In Him was life,
and the life was the light of men.
5. And that light shines in the darkness,

and the darkness did not overtake it.

¶6. There was a man who was sent from Allaha
(whose) name was Yukhanan.
7. This (man) came for a witness,
that he might testify concerning the light,

that all might believe through his hand.

8. He was not the light,
rather (he came) that he might bear witness concerning the light.
9. For the light of truth was that which shines

on all who come into the world.

10. He was in the world,

and the world existed by his hand,
and the world did not know him;

11. he came to his own,

and his own did not receive him.

12. But those who did receive him,

those who have believed in his name,
he gave to them authority that they might be the sons of Allaha,

13. those who neither by blood

nor by the will of the flesh
nor by the will of a man,
rather were begotten by Allaha.

14. And the Miltha became flesh and dwelt among us,

and we saw shubkheh [his glory],

the shubkha [glory] as Ekhadaya [literally: THE ONE, i.e. the Only-Begotten],

who is from Abba,
who is full of grace and truth.

[When use in a theological sense, 'Ekhadaya' is a beautiful theological term employed by many Eastern theologians and poets. It literally means "THE ONE."-- PY]

¶15. Yukhanan witnessed concerning him and cried out and said,

"This is he whom I said would come after me,
and yet be before me,
because he was earlier than me!"

16. And from his fullness we have all received grace,

and on account of grace,

17. because the namusa was given through Moshe,

but truth and grace was through Yeshua the Meshikha.

18. Man has not ever seen Allaha.
The Ekhadaya (of) Allaha,
he who is in the bosom of his Father,
he has declared Him.[A wordplay exists between "b'Awba" (in the bosom) and "d'Abuhi" (of his Father). --PY]

¶19. And this is the witness of Yukhanan when the Yehudeans from Urishlim sent to him kahna and Levites to inquire of him, "Who are you?"
20. And he confessed and did not deny, and declared that,
"Not ENA-NA the Meshikha."
21. And they asked him again, "Who therefore? (Are) you Eliyah?" And he said, "I'm not." "(Are) you the Prophet?" And he said, "No." 22. And they said to him, "And who then (are) you, that we might give an answer to those who sent us? What do you say concerning yourself?" 23. He said, "I (am) the voice of the (one) crying in the wilderness,
'Make straight the way of Mar-YHWH'
as Eshaya the prophet had said." 24. And those who were sent were from the Pharisees. 25. And they inquired of him and said to him, "Why therefore do you baptize? You are not the Meshikha nor Eliyah nor the Prophet." 26. Yukhanan answered and said to them,
"I baptize with water,
but among you stands he.
You do not know him.
27. This is he who will come after me,
yet is before me,
that I'm not worthy to loosen the straps of his sandals."
28. These things occurred in Beth-Aniya [House/ Place of Dates] b'Aibara [at the Crossing] of the Yordanan where Yukhanan was baptizing.[do some Greek manuscripts erroneously have 'Beth-Abara' instead of Beth-Aniya? Beth-Bara was an OT place meaning House/Place of a Crossing/Ferry.]

¶29. And on the day that followed, Yukhanan saw Yeshua who was coming towards him, and said,
"Behold, the Lamb of Allaha,
he who takes (away) the sins of the world!
30. This is he whom I spoke concerning that,
'After me will come a man,
yet he was before me,
because he (is) earlier than me.'
And I did not know him except that he be made known (first) to Israel.
Because of this, I have come that I might baptize with water."
32. And Yukhanan bore witness and said that,
"I saw the Rukha descending from heaven like a dove
and it rested upon him.
33. And I did not know him
but He who sent me to baptize with water,
He said to me that,
'The one whom you see the Rukha descend and rest upon him,
he will baptize with the Rukha d'Qudsha.'
34. And I saw and I testified that he is the Son of Allaha."

¶35. And on another day, Yukhanan and two of his talmida were standing, 36. and he stared at Yeshua while walking, and he said, "Behold the Lamb of Allaha!" 37. And both of his talmida heard when he spoke, and they went after Yeshua. 38. And Yeshua turned and saw those who were coming after him and he said to them,
"What do you want?"
They said to him, "Rabban, where are you?" [idiomatic for 'where do you live?']
39. He said to them,
"Come and you will see."
And they came and saw where he was and remained with him that day. And it was about the tenth hour. 40. And one of them who had heard and went from Yukhanan after Yeshua was Andraus, the brother of Shimon. 41. And this (one) saw his brother Shimon first, and said to him, "I have found him-- the Meshikha!" 42. And he brought him to Yeshua, and Yeshua gazed at him and said,
"You are Shimon Bar-d'Yonah [the son of Yonah].
You will be called Keepa [Rock]."

¶43. And on another day, Yeshua wanted to depart to Galeela and found Peleepos and said to him,
"Come after me." [idiom for: Come and follow me.]
44. Now Peleepos was from Beth-Saida,
from the city of Andraus and of Shimon. 45. And Peleepos found Nathaniel and said to him, "He whom Moshe wrote concerning in the namusa and the prophets, we have found him! He is that Yeshua, the son of Yosip of Nasrath." 46. Nathaniel said to him, "Is it possible that anything that is good to be from Nasrath?" Peleepos said to him, "Come, and you will see!" 47. And Yeshua saw Nathaniel while coming toward him and said concerning him,
"Behold, certainly a son of Israel
in whom there is no guile."
48. Nathaniel said to him, "From where do you know me?" Yeshua said to him,
"Before Peleepos called you,
while you were under the fig tree,
I saw you."
49. Nathaniel answered and said to him,
"Rabbi, you are the Son of Allaha,
you are the Malkeh [Malka] of Israel!"
50. Yeshua said to him,
"Because I told you that I saw you under the fig tree you have believed;
for you will see even greater things than these."
51. He said to him,
"Amain, amain I say to you that,
from now (on) you will see the heavens that are opened
and the malakas of Allaha while ascending and descending to the Son of man."

The Preaching of John
Chapter 2
1. And on the third day there was a wedding-feast in Qatneh, a city of Galeela. And the mother of Yeshua was there. 2. And Yeshua and his talmida were also invited to the wedding-feast. 3. And the wine was running out and his mother said to Yeshua, "They have no wine." 4. Yeshua said to her,
"What (is it) to you and to me, woman?
My turn has not yet arrived."
[GL (1999), 402 says this means
'Of what concern is it of ours, woman?
My turn to buy wine has not yet arrived.'
PY had the word 'hour' instead of 'turn,' and thought the idiom meant 'What do you want from me, woman?']
5. His mother said to the servants, "Do whatever he says to you."
6. And there were there six jars of stone that were set for the purification of the Yuhudeans, which each held two or three measures. 7. Yeshua said to them,
"Fill the jars (with) water."
And they filled them up to the very top. 8. And he said to them,
"Now draw (some) and take (it) to the master of ceremonies."
And they took (it), and when that master of ceremonies tasted that water that had become wine, and did not know where it was from-- but the servants did know because they had filled the water-- the master of ceremonies called to the groom, 10. and he said to him, "Everyone first brings good wine, and when they are drunk, then that which is inferior, but you have kept the good wine until now!" 11. This was the first sign that Yeshua did in Qatneh of Galeela. And he made known shubkheh [his glory] and his talmida believed in him.

¶12. After this he went down to Capurnakhum, he and his mother and his brothers and his talmida, and they stayed there a few days.

¶13. And the Petskha of the Yehudeans was approaching, and Yeshua went up to Urishlim. 14. And in the temple he found those who were selling oxen and sheep and doves and the moneychangers who were sitting. 15. And he made for himself a whip from cords, and drove out all of them from the temple, even the sheep and oxen and moneychangers. And he poured out their exchange money and he turned over their tables. 16. And to those who were selling doves he said,
"Take these (away from) here,
and do not make the house of Abbi a house of bartering!"
17. And his talmida remembered that it is written that,
"The zeal of your house has devoured me."
18. But the Yehudeans answered and said to him,
"What sign do you show us (so) that you do these things?"
[idiomatic expression for: Prove to us you have authority to do these things.]
19. Yeshua answered and said to them,
"Tear down this temple,
and after three days I will raise it."
20. The Yehudeans said to him, "For forty and six years this temple was built, and you will raise it in three days?!" 22. But he was speaking concerning the temple of his body. 22. And when he rose from the grave, his talmida remembered that he had said this, and they believed the Scriptures and the word that Yeshua had said.

¶23. And while Yeshua was in Urishlim at the Petskha during the feast, many believed in him when they saw the miracles that he did. 24. But Yeshua did not entrust himself to them, because he did understand every man. 25. And he did not rely on men to testify to him concerning anyone, for he did know what was in man.

The Preaching of John
Chapter 3
And there was there a certain man from the Pharisees. His name was Niqodemus, a ruler of the Yehudeans. 2. This (man) came to Yeshua at night and said to him, "Rabbi, we know that you were a malpana sent from Allaha, for man is not able to do these miracles that you do, except he who Allaha is with." 3. Yeshua answered and said to him,
"Amain, amain I say to you that,
if a man is not born again [lit.: from the start (over again)],
he is not able to see the Kingdom of Allaha."
4. Niqodemus said to him, "How is an old man able to be born again? Why, is it possible to enter the womb of his mother a second time and to (be) born?" 5. And Yeshua answered and said to him,
"Amain, amain I say to you that,
if a man is not born from water and the Rukha,
he is not able to enter into the Kingdom of Allaha.['Rukha' can mean Spirit or Wind; in this context of spiritual discussion, Spirit is the proper translation. See PY & GB.]
6. The thing that is born from flesh,
is flesh,
and the thing that is born from Rukha, is Rukha.
7. Do not marvel that I have said to you that
it is necessary for you to be born again.
8. The Rukha [Spirit or wind]
will nashaba [breathe or blow] where it desires,
and you hear its qala [voice or sound],
but you do not know (from) where it comes or (to) where it goes;
likewise is everyone who is born from Rukha [Spirit]."
[Rabban Yeshua does wordplay with three Aramaic words. One rendering is, 'The _wind_ will _blow_ where it desires,
and you hear its _sound_; likewise is everyone who is born from _spirit_.' Another rendering is that of GB: "The _Spirit_ _breathes_ where he will, and you hear his _voice_, but you do not know from where he comes and where he goes; thus is everyone who is born from The _Spirit_."
Niqodemus was perplexed, probably in part because of the wordplay. See PY & GB. Cf. John 20:22, where Yeshua "breathed on them and said to them, 'Receive the Rukha d'Qudsha.'"]
9. Niqodemus answered and said to him, "How is it possible (for) these things to be?" Yeshua answered and said to him,
"You are a malpana of Israel,
and these things you do not understand?
11. Amain, amain I say to you that,
the thing that we know we speak,
and the thing that we see we testify to,
and our testimony you do not receive.

12. If I have told you about the worldly (things)
and you do not believe,
how if I speak to you about Heavenly (things)
will you believe?
13. And no man has ascended into heaven except
he who descended from Heaven,
the Son of Man, he who is in Heaven.

¶14. And as Moshe lifted up the serpent in the wilderness [or: desert],
thus the Son of Man is about to be lifted up,
15. (so) that everyone who believes in him
will not perish,
but have life that is eternal.[5]
¶16. For thus Allaha loved the world:
so as he would give His Son, Ekhadaya [THE ONE i.e. the Only-Begotten],
that whoever would believe in him
would not perish [literally: be destroyed],
but would have life that is eternal.
17. For Allaha did not send His Son into the world to condemn the world,
but to give life to the world through him [literally: by his hand].

18. He who believes in him is not judged,
and he who does not believe is already judged,
because he does not believe in his name,
that of the Ekhadaya, the Son of Allaha.
19. Now this is the judgment:
because the light has come into the world,
and men loved the darkness more than the light,
for their works are evil.
20. For everyone who does hateful things
hates the light and does not come to the light,
because his works will not be hidden.
21. But he who does truth(ful things)
comes to the light,
that his works may be known,
that they are done in Allaha."

¶22. After these things, Yeshua and his talmida came to the land of Yehuda, and there he would remain and baptize with them.

¶23. Now Yukhanan was also baptizing in Ain-Yon [the Spring of Doves; transliterated in the Greek manuscripts as Aenon. -PY] which is on the side of Shalim, because there was plentiful water there, and they were coming and being baptized, 24. for Yukhanan had not yet fallen into prison.

¶25. And a question had arisen about purification to one of the talmida of Yukhanan with a certain Yehudean. 26. And they came to Yukhanan and said to him, "Rabban, he who was with you at the crossing of the Yordanan, about whom that you witnessed, behold he also baptizes and many are coming to him." 27. Yukhanan answered and said to them,
"Man is not able to receive from his own will anything
except it be given to him from Heaven.
28. You are my witnesses that
I said that I'm not the Meshikha,
but am a Shelikha who is before him.
29. He who has the bride is the bridegroom,
but the friend of the bridegroom,
he who stands and listens to him,
rejoices great joy because of the voice of the bridegroom.
Therefore behold, this my joy is full.
30. It is necessary for he to increase
and for me to decrease.
31-32.
For he who has come from above
is higher than all,
and he who (has come) from the earth
is from the earth,
and he speaks from the earth.
He who has come from Heaven
is higher than all,
and what he has seen and heard he testifies to,
and his testimony no man receives.
33. But he who receives his testimony verifies [literally: seals] that Allaha is true.
34. For whoever that Allaha sends,
he speaks the words of Allaha.
For it is not in measure Allaha gives the Rukha.
35. Abba loves the Son
and has given all things into his hands.
36. He who believes in the Son
has life that is eternal,
and he who does not obey the Son
will not see life,
rather the wrath of Allaha will rise up against him.

The Preaching of John
Chapter 4
1. Now Yeshua knew that the Pharisees had heard he made many talmida and was baptizing more than Yukhanan, 2. though Yeshua was not baptizing, rather his talmida. 3. And he left Yehuda and arrived at Galeela again, 4. but he had to pass through Shamria. 5. And he came to a city of Shamria that is called Shekar, on the side of a field that Yaqub had given to Yosip his son. 6. And there was there a spring of water that (had belonged to) Yaqub, and Yeshua was tired from the effort of the road [idiom for: he was tired from the fatigue of the journey]. And he sat on the well, and it was the sixth hour. 7. And a woman came from Shamria to draw water, and Yeshua said to her,
"Give to me water to drink."
8. For his talmida had entered into the city to buy food for themselves. 9. That Shamaritan woman said to him, "How is it (that) you are a Yehudean, and you ask from me to drink, for I'm a Shamaritan woman?"-- for the Yehudeans do not have social dealings with the Shamaritans. 10. Yeshua answered and said to her,
"If only you had known the gift of Allaha,
and who this is who said to you,
'Give to me to drink,'
you would have asked him
and he would have given to you living waters."
11. That woman said to him, "Mari, you have no bucket and the well is deep. Where are your living waters? 12. Why, are you greater than our father Yaqub, he who gave to us this well, and who drank from it, and his sons and his sheep?" 13. Yeshua answered and said to her,
"All who drink from these waters
will thirst again.
14. But everyone who drinks from the waters that I give to him
will not thirst forever.
But those waters that I give to him
will become in him a spring of water
that will spring up into life that is eternal."[The word used for 'Life' is plural. -PY]
15. That woman said to him, "Mari, give to me from these waters that I will not thirst again, nor have to come (and) draw from here!" 16. Yeshua said to her,
"Go call baalky [your husband] and come here."
17. She said to him, "I have no baala [husband]." Yeshua said to her,
"You have said well that,
'I have no baala.'
18. For you have had five baalyn [husbands].
And the one that you have now is not baalky [your husband].
This you have spoken is true."
19. That woman said to him, "Mari, I see that you (are) a prophet!
20. Our forefathers worshipped in this tuora, and you say that in Urishlim is the place that it is necessary to saghed."['to prostrate before' or 'to bow down before,' in this context for purposes of worship. See PY.=]
21. Yeshua said to her,
"Woman, believe me that the hour is coming that
not in this tuora nor in Urishlim will they worship Abba.
22. You worship something that you do not know,
but we worship what we know,
for life is from the Yehudeans.[Again, the word used here for 'Life' is plural. The last word in the sentence, Anon (here translated as 'Is'), means 'Are.' -PY]
23. But the hour is coming and now is
when the true worshippers will worship Abba in Rukha and in truth.
For indeed, He-- Abba-- seeks worshippers as these.
24. For Allaha is Rukha,
and those who worship Him,
they must worship
in Rukha and in truth."
25. (The) woman said to him that, "I know that the Meshikha is coming, and when he comes, he will teach us everything." 26. Yeshua said to her,
"ENA-NA the one speaking with you."

¶27. And while he spoke, his talmida came and were amazed that he spoke with a woman. But no man said, "What do you want?" or "Why do you speak with her?" 29. And the woman left her water jar and went to the city and told the people, 29. "Come see the man who told to me everything that I have done! Is he the Meshikha?" 30. And people went out from the city and were coming to him.

¶31. And in the midst of these things, his talmida were beseeching from him and saying to him, "Rabban, eat." 32. But he said to them,
"I have food to eat of which you do not know."
33. The talmida said among themselves, "What, has a person brought to him something to eat?" 34. Yeshua said to them,
"My food is that I do the will of Him who sent me,
and (that) I complete His work.
35. Do you not say that after four months the harvest comes?
I say to you, behold, lift up your eyes and see the fields [literally: landscape] that are white
and have ripened for the harvest already.
36. And he that reaps receives a wage
and gathers fruit unto life that is eternal.
And the sower and the reaper together will rejoice.
37. For in this is an instance of truth:
that one is sowing and the other one reaping.
38. I have sent you to reap the thing in which you had not did labor.
For others tired and you have entered into their labor."

¶39. And many Shamaritans from that city believed in him because of the word of that woman who had testified that, "he told to me everything that I have done." 40. And when those Shamaritans came to him, they were beseeching from him that he remain with them, and he remained with them two days. 41. And many believed in him because of his word, 42. and they were saying to that woman that, "From henceforth it is not because of your word that we believe in him, for we have heard and know that this is certainly the Meshikha, the Life-Giver of the world!"

¶43. And after two days, Yeshua went out from there and went to Galeela, 44. for Yeshua testified that,
"A prophet is not honored in his own city."
45. And when he came to Galeela, the Galileans who saw all the miracles that he did in Urishlim during the feast received him. For they also had come to the feast. 46. And Yeshua came again to Qatneh of Galeela where he had made the water (into) wine. And in Capurnakhun there was a servant of a certain malka whose son was ill. 47. This (man) heard that Yeshua was coming from Yehuda to Galeela, and he went to him and was beseeching from him to come down and to heal his son, for he was near to dying. 48. Yeshua said to him,
"If you do not see miracles and wonders,
you will not believe."
49. That servant of the malka said to him, "Mari, come down before the boy dies." 50. Yeshua said to him,
"Go.
Your son is alive."
And that man believed in the word that Yeshua spoke to him, and he departed. 51. And while he was going down, his servants met up with him and brought him hope, and said to him, "Your son lives!" 52. And he asked them, "At what time was he made whole?" They said to him, "The fever left him yesterday at the seventh hour." 53. And his father realized that in that same hour, that in it Yeshua said to him that, "Your son lives." And he and all his house believed. 54. Again, this is the second miracle Yeshua did when he came from Yehuda to Galeela.

The Preaching of John
Chapter 5
1. After these things (there) was a feast of the Yehudeans, and Yeshua went up to Urishlim. 2. Now there was there in Urishlim a certain place of baptism, which is called in Hebrew "Beth-Khisda," and there was in it five porches.[various Greek manuscripts have the place transliterated as "Beth-Zatha" and as "Beth-Esda." The NIV interprets 'Hebrew' as referring to 'Aramaic.' Greek manuscripts are quite varied with this verse: =Brown, 206. How Greek manuscripts came to have "sheep" given the original Aramaic is an interesting question.]
3. And in these were laying many people who were sick, and the blind and lame and crippled, and they were anticipating the stirring of the waters, 4. for from time to time a malaka would descend to the place of baptism and would stir the waters, and whoever would descend first after the movement of the waters would be healed [literally: be made whole] (of) every pain that he had.
[Some Greek manuscripts left off "and they were anticipating the stirring of the waters." Other Greek manuscripts left out both that and verse 4-- see Brown, 207. However, Tatian's Diatesseron chapter 22, written by A.D. 176, has it all: ==quote pg 90.]
5. And there was there a certain man who was in sickness thirty and eight years. 6. Yeshua saw this (man) who was lying (there), and he knew that he had (this sickness for) a long time, and he said to him,
"Do you desire to be made whole?"
7. That sick man answered and said, "Yes, Mari, but I have no person that when the waters are stirred up to place me in the baptismal pool. Rather, before I come another descends before me." 8. Yeshua said to him,
"Arise.
Take your pallet and walk."
9. And at once that man was healed, arose, and took his pallet and walked. And that day was the Shabbata.

¶10. And the Yehudeans said to him-- to that (man) who was healed-- "It is the Shabbata. It is not lawful for you to carry your pallet." 11. And he answered and said to them, "He who made me whole, he said to me, 'Take your pallet and walk.'" 12. And they asked him, "Who is this man who said to you, 'Take your pallet and walk'?" 13. But he who was healed did not know who Yeshua was, for he was pressed in by a large crowd that was in that place. 14. And after some time, Yeshua found him in the temple and said to him,
"Behold, you (are) whole again.
Do not sin,
lest something that is worse than before should happen to you."
15. And that man went and said to the Yehudeans that, "He who made me whole is Yeshua."

¶16. And because of this, the Yehudeans were persecuting Yeshua and were seeking to kill him, because he would do these things on the Shabbata.

¶17. But Yeshua said to them,
"Abbi works until now.
I also work."
18. And because of this the Yehudeans were seeking all the more to kill him, not only because he had broken the Shabbata, but also concerning that he would say that his Father is Allaha, and was equating himself with Allaha.
19. But Yeshua answered and said to them,
"Amain, amain I say to you that,
the Son is not able to do anything by his desire,
but what he sees Abba (do), that he does.
For the things that Abba does,
these things the Son likewise also does.
20. For Abba loves His Son,
and shows to him everything that He does.
And greater than these works He will show him,
so that you will marvel.
21. For as Abba raises the dead and gives life to them,
likewise also the Son, to those whom he desires, will make alive.
22. For it is not Abba (who) does judge man,
rather He has given all judgment to the Son.
23. So that every man may honor the Son,
as he honors Abba;
he who does not honor the Son,
does not honor Abba who sent him.
24. Amain, amain I say to you that,
whoever hears my word and believes in Him who sent me
has life that is eternal,
and does not come into judgment,
but he has passed [literally: he has removed himself] from death into life.
25. Amain, amain I say to you that,
the hour is coming, (and) even now is,
when the dead will hear the voice of the Son of Allaha,
and those who hear will live.
26. For as to Abba, there is life [here again, 'life' is plural] in qnuma [translated here as: 'in Himself'; qnuma literally means 'underlying substance'],
likewise also He gives to the Son that there may be life in himself.
27. And He gave him authority to also execute judgment,
because he is the Son of Man.
28. Do not marvel at this,
for the hour is coming when all those who are in a grave will hear his voice,
29. and those who have done good things
will go forth to the resurrection of life,
and those who have done evil things,
to the resurrection of judgment.
30. I'm not able to do anything of my desire,
but as I hear I judge,
and my judgment is just,
for I seek not my will,
rather the will of He who sent me.
31. If I witness concerning myself,
my testimony is not true.

¶32. Another is He who bears witness concerning me,
and I know that His testimony that He testifies concerning me is true.
33. You sent to Yukhanan and he testified concerning the truth.
34. And I did not receive testimony from man;
rather I say these things that you may live.
35. That (man) was a lamp that shone and brought light,
and you desired to boast [or: delight] for an hour in his light.

¶36. But I have a testimony that is greater than (that) of Yukhanan.
For the works that Abbi
has given to me to complete them,
those works that I do,
testify concerning me that Abba has sent me.
37. And Abba who sent me,
He testifies concerning me.
You have not ever heard His voice,
nor have you seen His appearance.
38. And His Miltha does not dwell in you,
because you do not believe in him whom He sent.

¶39. You search the Scriptures
because in them you think that you have life that is eternal,
and they testify concerning me.
40. And you are not desiring to come to me,
that you may have life that is eternal.
41. I do not receive shubkha [praise] from the sons of men.
42. But I know you, that there is not the love of Allaha in you.
43. I have come in the name of Abbi,
and you have not received me.
Yet if another should come in his own name,
you will receive him.
44. How are you able to believe,
you who receive shubkha [praise] from one to another,
and (yet) you do not seek the shubkha [praise] that is from the one Allaha?
45. Why, do you think that I will accuse you before Abba?
There is one who accuses you, Moshe, he in whom you hope.
46. For if only you had believed in Moshe,
you would also be believers in me,
for Moshe wrote concerning me.
47. And if you do not believe the writings of that (man),
how will you believe my words?"

The Preaching of John
Chapter 6
1. After these things, Yeshua went to the other side of the Sea of Galeela of Tiberius, 2. and a large crowd went after him because they had seen the miracles that he did with the sick. 3. And Yeshua went up a tuora and he was sitting there with his talmida. 4. And the feast of the Petskha of the Yehudeans was approaching.

¶5. And Yeshua raised his eyes and saw the large crowd that came to him, and he said to Peleepos,
"Where can we buy bread
that these (people) may eat?"
6. And he said this testing him, for he did know what he was about to do. 7. Peleepos said to him that, "Two hundred denarii (of) bread would not suffice them, (even) though each of them may take a small amount!" 8. One of his talmida, Andraus the brother of Shimon Keepa, said to him, 9. "There is here a certain boy who has upon him five loaves of barley and two fish, but what are these (items) for all those (people)?" 10. Yeshua said to them,
"Make all the people to recline."
Now (there) was much grass in that place, and the men in the number of five thousand reclined. 11. And Yeshua took the bread and barek [blessed] it and divided it to those who reclined, and likewise also of the fish as much as they desired. 12. And when they were satisfied, he said to his talmida,
"Gather the fragments that are left over,
lest something should be lost."
13. And they gathered (them) and they counted twelve baskets (of) fragments, those that were left over from those who ate of the five loaves of barley-bread. 14. And the people who saw the miracle that Yeshua did were saying, "Certainly this is a prophet who has come into the world!"

¶15. But Yeshua knew that they were about to come seize him and make him a malka, and he slipped away to a tuora by himself. 16. And when evening came, his talmida went down to the sea. 17. And they sat in a boat and were going to the other side to Capurnakhum and it became dark, and Yeshua had not come to them. 18. Now the sea was lifted up against them, because a great wind was blowing. 19. And they journeyed about twenty and five or thirty furlongs and they saw Yeshua while he was walking on the lake, and when he drew near to their boat they were afraid. 20. But Yeshua said to them,
"It is I.
Do not be afraid!"
21. And they were desiring to receive him into the boat, and at that hour that boat was at that land to which they were going.

¶22. And on the following day that crowd, which was standing on the other side of the sea, saw that not (any) other boat was there except it which the talmida had gone up into, and that Yeshua had not entered with them-- with his talmida-- into the boat. 23. But other ships had come from Tiberius near that place in which they ate bread while Yeshua barek [blessed] (it), 24. and when that crowd saw that Yeshua was not there nor his talmida, they went up into these ships and they came to Capurnakhum and were seeking Yeshua. 25. And when they found him at the other side of the sea, they said to him, "Rabban, when did you come here?" 26. Yeshua answered and said to them,
"Amain, amain I say to you that,
you seek me not because that you saw miracles,
rather that you ate bread and were satisfied.
27. Do not labor (for) makultha [food] that perishes,
rather (for) makultha that endures to life that is everlasting,
that which the Son of Man will give to you,
for this man Allaha Abba has verified."[literally: sealed]
[Makultha (nourishment) alludes to Malkutha (the Kingdom). 'Sibartha' is the typical Aramaic word for 'Food'-- see PY]
28. They said to him, "What should we do to work the deeds of Allaha?" 29. Yeshua answered and said to them,
"This is the work of Allaha:
that you should believe in him whom He sent."
30. They said to him, "What miracle do you perform that we may see and believe in you? What have you shown? 31. Our fathers ate manna ['what is it?'] in the wilderness, as it is written that,
'He gave them bread from Heaven to eat.'"

32. Yeshua said to them,

"Amain, amain I say to you that,
it was not that Moshe gave to you bread from Heaven,
but Abbi gives to you true bread from Heaven.
33. For His bread-- that of Allaha-- is he who has come down
from Heaven and gives life to the world."
34. They said to him, "Maran, give this bread to us at all times!" 35. Yeshua said to them,
"ENA-NA the Bread of Life.
Whoever comes to me will not hunger,
and whoever believes in me will not ever thirst.
36. But I have said to you that you have seen me,
and you do not believe.
37. All who Abbi has given to me
will come to me,
and whoever comes to me
I will not cast outside.
38. For I came down from Heaven,
not to do my will,
but to do the will of Him who sent me.
39. And this is His will,
that of Him who sent me:
that all that He has given to me I do not lose (one) from,
but raise him up in the last day.
40. For this is the will of Abbi,
that all who see the Son and believe in him,
will have life that is eternal.
And I will raise him up in the last day."
41. Now the Yehudeans were murmuring against him because he said that, "ENA-NA the Bread that has descended from Heaven." 42. And they were saying, "Is this not Yeshua, the son of Yosip, he whom we know his father and his mother? And how says this (man) that, 'I have descended from Heaven'?" 43. Yeshua answered and said to them,
"Do not murmur with one another.
44. No man is able to come to me unless
Abba who sent me draws him.
And I will raise him up in the last day.
45. For it is written in the prophets that,
'All of them will be taught of Allaha.'
Therefore everyone who hears from Abba
and learns from Him comes to me.
46. It is not that man can see Abba,
rather he who is from Allaha is he (who) sees Abba.
47. Amain, amain I say to you that,
whoever believes in me has life that is eternal.
48. ENA-NA the Bread of Life.
49. Your forefathers ate manna in the wilderness and they died.
50. But this is the Bread that has descended from Heaven,
that a man may eat from it and he will not die.
51. ENA-NA the Living Bread who has descended from Heaven.
And if a man should eat from this Bread, he will live forever.
And the Bread, that which I give, is my body,
I give for the sake of the life of the world."
52. And the Yehudeans were arguing with one another and saying, "How is this (man) able to give his body to us to eat?" 53. And Yeshua said to them,
"Amain, amain I say to you that,
unless you eat the body of the Son of Man and drink his blood,
you have no life in yourselves.[re: 'yourselves': qnuma, translated here as 'self,' literally means 'underlying substance']
54. And he who eats from my body
and drinks from my blood
has life that is everlasting,
and I will raise him up on the last day.
55. For certainly my body is food,
and certainly my blood is drink;
56. he who eats my body and drinks my blood
abides in me and I in him.
57. As the Living Abba has sent me,
and I live because of Abba,
and whoever eats of me,
he also will live because of me.
58. This is the Bread that has descended from Heaven.
It is not as manna your forefathers ate and died;
he who eats this Bread will live forever."
59. He said these things while he taught in the assembly in Capurnakhum.

¶60. And many of his talmida who heard (it) said,
"This saying is hard!
Who is able to hear it?"
61. But Yeshua knew in himself that his talmida were murmuring about this, and he said to them,
"This offends you?
62. (What) if, therefore, you see the Son of Man
ascending to the place that he was before?
63. It is the Rukha that makes alive;
the body does not profit anything.
The words that I speak with you are Rukha and are life.
64. But there are some of you who do not believe."
For Yeshua had known from the start who those are that did not believe, and who he was who would betray him, 65. and because of this he had said to them,
"I have said to you that no man is able to come to me unless
it is given to him from Abbi."

¶66. Because of this saying, many of his talmida turned their backs and did not walk with him. 67. And Yeshua said to his twelve,
"Why, do you also desire to go?"
68. Shimon Keepa answered and said, "Mari, to whom should we go? You have the words of life that is eternal. 69. And we believe and know that you are the Meshikha, the Son of the living Allaha!" 70. Yeshua said to them,
"Did I not choose you twelve?
And one of you is a satana."[adversary]
71. Now he was speaking concerning Yehuda the son of Shimon Skaryota, for he was about to betray him, being one from the twelve.

The Preaching of John
Chapter 7
1. After these things Yeshua was walking in Galeela, for he did not desire to walk in Yehuda because the Yehudeans were seeking to kill him. 2. And the Feast of Tabernacles of the Yehudeans was drawing near. 3. And his brothers said to Yeshua,
"Depart from here
and go to Yehuda,
that your talmida may see
the works that you do.
4. For there is no man who does anything secretly,
yet he desires that it be in the open.
If you do these things,
show yourself to the people"--
5. for not even his brothers had believed in Yeshua. 6. Yeshua said to them,
"My time, mine,
is not arrived up until now,
but your time, yours,
is here at all moments.
7. The world is not able to hate you,
but (it) hates me
because I witness against it
that its works are evil.
8. You go up to this feast.
I will not go up to this feast now
because my time is not yet finished."
9. He said these things, and he remained in Galeela.

¶10. But when his brothers went up to the feast, then even he went up, not openly but as in secret.[Yukhanan here uses the irony in the wordplay between b'Galeela (in Galeela, v9) and b'Galeea (openly, v10).-- PY] 11. But the Yehudeans were looking (for) him at the feast and were saying, "Where is he?" 12. And there was much murmuring among the crowds because of him, for there were those who said that, "He is good," and others were saying, "No-- he only deceives the people." 13. But no man was openly speaking concerning him because of the fear of the Yehudeans.

¶14. Now when the days of the feast were divided ['in the middle of'], Yeshua went up to the temple and he was teaching. 15. And the Yehudeans were marveling and saying, "How does this (man) know the scrolls, since he has not learned (them)?" 16. Yeshua answered and said,
"My teaching is not mine,
rather (it is) of He who has sent me;
17. he who desires to do His will
can comprehend my teaching,
if it is from Allaha,
or (if) I speak from my own will;
18. he who speaks from his own mind seeks shubkha [glory] for himself,
but he who seeks the shubkha [glory] of He who sent him is true,
and there is no iniquity in his heart.
19. Did not Moshe give to you the namusa,
yet not a man among you kept the namusa?
20. Why do you want to kill me?"
The crowd answered and said, "You have a deewa! Who wants to kill you?" 21. Yeshua answered and said to them,
"I have done one work and all of you marvel.
22. Because of this Moshe gave circumcision to you:
it was not because it is from Moshe, but it is from the patriarchs,
yet you circumcise a man on the Shabbata.
23. If a man is circumcised on the day of the Shabbata
so that the namusa of Moshe not be loosed,
(why) do you murmur against me because I have
made whole the whole man on the day of the Shabbata?
24. Do not be judging by hypocrisy,
rather judge (with) a just judgment."
25. And men from Urishlim were saying, "Is not this man this that they want to kill? 26. And behold, he speaks openly, and they do not say anything to him. Why, do our elders know that this is certainly the Meshikha?"
27. "But this man,
we know where he is from,
but when the Meshikha comes,
no man will know where he is from."
28. And Yeshua lifted up his voice while he taught in the temple and said,
"You know both me
and you know where I (am) from.[This seems to go against Jn 8:3; can this become a question?]
And I did not come from my own will,
but He who sent me is true,
He who you do not know Him, you!
29. But I know Him
because I (am) from His presence
and He has sent me."
30. And they wanted to seize him, yet no man placed hands upon him, because his time had not yet come. 31. And many from the crowds believed in him and said, "Why, when the Meshikha comes, will he do more miracles than these that this man does?"

¶32. And the Pharisees heard the crowds who said these things concerning him, and they and the rabbi-kahna sent guards that they might seize him. 33. And Yeshua said again,
"A little time I (am) with you,
and I will go to Him who sent me.
34. And you will seek me and you will not find me,
and where I am you are not able to come."
35. The Yehudeans said among themselves, "Where is this man about to go that we cannot find him? Why, is he indeed about to go to the countries of the Gentiles and teach the pagans? 36. What is this teaching that he said that, 'you will seek me and you will not find me, and where I am you are not able to come'?"
37. Now on the great day, which is the last (day) of the feast, Yeshua was standing and he cried out and said,
"If a man thirsts, let him come to me and drink!
38. Anyone who believes in me, as the Scriptures have said,
'rivers of living water will flow from his belly.'['Flow' is derived from the same root as Yordanan, which means 'Flowing.']
39. And he said this concerning the Rukha that they were about to receive, those who believe in him. For the Rukha was not yet given, because Yeshua was not yet glorified.

¶40. And many from the crowds who heard his words were saying, "This is certainly a prophet!" 41. Others were saying, "This is the Meshikha!" Others said, "Why, does the Meshikha come from Galeela? 42. Does not the Scripture say that the Meshikha comes from the seed of Dawid and from Beth-Lekhem the village of Dawid?" 43. And division was occurring in the crowd because of him. 44. And there were some among them who had wanted to seize him, but no man placed hands on him.

¶45. And those guards returned to the rabbi-kahna and Pharisees, and the kahna said to them, "Why did you not bring him?" 46. The guards said to them, "Not ever has a man spoken thus as this man speaks!" 47. The Pharisees said to them, "Why, are even you deceived? 48. Why, has anyone from the leaders or from the Pharisees believed in him?-- 49. except this people who do not know the namusa (and) are accursed!" 50. One of them, Niqodemus, he who had come to Yeshua at night, said to them, 51. "Why, does our law condemn a man except it hears from him first and knows what he has done?" 52. They answered and said to him, "Why, are you also from Galeela? You search and see-- the Prophet will not rise from Galeela!" [53. Omitted in the Peshitta Text.]

The Preaching of John
Chapter 8
[Jn 8:1-11 omitted in the Peshitta Text. The story of the woman taken in adultery has never been in the original Peshitta. --PY I renumbered Jn 8 to make it have the typical verse numbering. The concordance at = has PY's numbering for Jn 8.]

¶12. Now Yeshua spoke with them again and said,
"ENA-NA the light of the world.
Whoever follows me will not walk in darkness,
but he will find for himself the light of life."
13. The Pharisees said to him, "You do testify concerning yourself. Your testimony is not true!" 14. Yeshua answered and said to them,
"Even if I do testify concerning myself,
my testimony is true,
because I know from where I have come and to where I go.
But you do not know from where I have come nor to where I go.
15. You judge carnally.[literally: according to the flesh].
I do not judge anyone.
16. Yet if I do judge, my judgment is true,
because it is not I alone,
rather I and Abbi who sent me.
17. And in your own law it is written that,
'the witness of two men is true.'
18. It is I that testify concerning myself,
yet Abbi who sent me testifies concerning me."
19. They said to him, "Where is your Father?" Yeshua answered and said to them,
"You do know neither me,
nor Abbi.
If only you would have known me,
you would have also known Abbi."
20. He spoke these words in the treasury while he taught in the temple, and no man seized him, for his hour had not yet come.

¶21. Yeshua again said to them,
"I go and you will seek me,
and you will die in your sins.
And where I go you are not able to come."[RabbanYeshua used a wordplay between Mawtha (death) and Matha (to come). Rabban referred, of course, to his upcoming death, as suspected by those listening-- see the next verse. Per PY.]
22. The Yehudeans said, "Why, will he indeed kill himself, that he says that, 'where I go you are not able to come'?" 23. And he said to them,
"You are from below,
and I'm from above.[Is there an ENA-NA here or not?]
You are from this world.
I'm not from this world.
24. I told you that you will die in your sins,
for unless you believe that ENA-NA,
you will die in your sins."[In the OT, the phrase 'Ena-na' (I am) 97% of the time conveys a thought of eternal existence reserved only for Allaha. This naturally leads to the Yehudeans' question, "Who are you?" In the book of John, most of the "I am"s are Yeshua possibly or probably saying "I AM"-- or in verse 24, "I WAS."-- PY, with 97% figure from GB. In ==, "may YHWH who WAS, who IS, who WILL BE==; hear talk again]
25. The Yehudeans said, "Who are you?" Yeshua said to them,
"Even if I should begin to speak with you,
26. I have much to say and to judge against you,
but He who sent me is true
and those things which I heard from Him,
these things are what I speak in the world."
27. And they knew not that he spoke to them concerning Abba. 28. Yeshua again said to them,
"When you lift up the Son of Man,
then you will know that ENA-NA,
and I do not a thing from my own will,
but as Abbi has taught me,
likewise that I speak.
29. And He who sent me is with me
and does not leave me alone,
because I do things that at all times are pleasing to Him, Abbi."

¶30. While he was speaking these things, many believed in him. 31. And Yeshua said to those Yehudeans who believed in him,
"If you should abide by my words,
certainly you (are) my talmida.
32. And you will know the truth,
and that truth will set you free."
33. (They) said to him, "We (are) the seed of Awraham and not ever has bondage to anyone been served by us. How do you say that, 'you will be free men'?" 34. Yeshua said to them,
"Amain, amain I say to you that,
anyone who commits sin is the servant of sin.
35. And a servant does not remain forever in the house,
but the Son remains forever.
36. If therefore he the Son should free you,
you will certainly be free men.
37. I know that you (are) the seed of Awraham,
but you seek to kill me because you are not open to my word.[the phrase literally: 'you do not empty yourselves to (make room for) my word.'-- per PY]
38. What I have seen,
I speak to Abbi,
and whatever you have seen,
you do (speak) with your father.
39. They answered and said to him, "Our father is Awraham." Yeshua said to them,
"If you are sons of Awraham,
you would do the deeds of Awraham.
40. But now behold, you seek to kill me,
a man who truthfully spoke with you
that which I heard from Allaha.
This Awraham did not do.
41. But you do the deeds of your father."
They said to him,
"We did not come to be from fornication!
We have one Abba, Allaha."
42. Yeshua said to them,
"If Allaha were your Father,
you would love me,
for I have gone out from Allaha,
and I have come,
and it is not from my own will I have come,
but He sent me.
43. Because of what (reason) do you not comprehend my word?
Because you are not able to hear my word.
44. You are from the abba Akelqartza.
And the lusts of your father you want to do,
he who from the beginning killed men.
And he does not stand in truth
because there is no truth in him.
When he speaks a falsehood,
he speaks from himself
because he (is) a liar, even its father.
45. But because I speak truly,
you do not believe me.
46. Who among you rebukes me concerning sin?
And if I speak the truth,
why do you not believe me?--
47. he who is from Allaha
hears the words of Allaha.
Because of this you do not hear:
because you are not from Allaha!"
48. The Yehudeans answered and said to him, "Did we not say well that you (are) a Shamaritan and you have a deewa?"
49. Yeshua said to them,
"There is no deewa in me,
but I do honor Abbi,
and you curse me.
50. And I do not seek shubkhi [my glory].
There is He who seeks and judges.
51. Amain, amain I say to you that,
he who keeps [literally: 'watches over' or 'nurtures'] my words,
he will not see death forever."
52. The Yehudeans said to him, "Now we know that you have a deewa! Awraham and the prophets died, and you say that, 'he who keeps my word will not taste death forever.' 53. Why, are you greater than our father Awraham who died, and than the prophets who died? Who do you make yourself (to be)?" 54. Yeshua said to them,
"If I glorify myself,
shubkhi [my praise] is not anything.
(It is) Abbi who glorifies me,
He whom you said, 'that is Allahan [our Allaha].'
55. And you do not know Him,
but I know Him.
And if I say that I do not know Him,
I would be a liar like yourselves.
But I know Him and I keep His Word.
56. Your father Awraham did long to see my day,
and he saw (it) and rejoiced."
57. The Yehudeans said to him, "You are not yet fifty years old, yet you have seen Awraham?!" 58. Yeshua said to them,
"Amain, amain I say to you that,
before Awraham existed, I WAS!"[see note on verse 24. The idiom is present here in the English as well.-- PY]
59. And they took up rocks to stone him, and Yeshua hid and departed from the temple and passed through their midst and left.

The Preaching of John
Chapter 9
1. And when he crossed over he saw a man (who was) blind since his mother's womb. 2. And his talmida asked him and said, "Rabban, who had sinned, this (man) or his parents, that he should be born blind?" 3. Yeshua said to them,
"He did not sin nor his parents,
but that the work of Allaha might be seen in him.
4. It is necessary for me to do the works of Him who sent me while it is daytime.
The night (is) coming that man is not able to work.[The Semitic root PLKH can mean 'work', 'service' or 'worship.'-- PY]

5. As long as I (am) in the world I (am) the Light of the world."
6. And when he said these things he spat upon the ground and mixed clay with his saliva and he rubbed it upon the eyes of that blind (man). 7. And he said to him,
"Go wash in the baptismal of Shilokha."[The Aramaic root ShWG, from which 'wash' is derived, means to 'purify' oneself, especially in the context of a ritual washing prior to worship or priestly service.-- PY]
And he went (and) washed and he came while seeing. 8. Now his neighbors and those who had seen from the beginning that he would beg were saying, "Is it not this (man), he who would sit and beg?" 9. (There were) some who were saying that it was (he) and some who were saying, "No, but he closely resembles him." But he was saying that, "Ena-na (he)!" 10. They said to him, "How were your eyes opened?" 11. He answered and said to them, "A man whose name is Yeshua made clay and rubbed it on me-- upon my eyes. And he said to me, 'Go wash in the water of Shilokha,' and I went and I washed and I began to see!" 12. They said to him, "Where is he?" He said to them, "I do not know."

¶13. And they brought him, he who was blind from the beginning, to the Pharisees. 14. Now it was the Shabbata when Yeshua made the clay and opened his eyes. 15. And the Pharisees asked him again, "How (is it that) you see?" And he said to them, "He placed clay upon my eyes and I washed and I see." 16. And some of the Pharisees were saying, "This man is not from Allaha, he who does not keep the Shabbata!" But others were saying, "How is a sinful man able to do these miracles?" And there was division among them.
17. They said again to that blind man, "What do you say concerning him who opened to you your eyes?" He said to them, "I say that he (is) the Prophet!" 18. But the Yehudeans were not believing concerning him that he was blind yet he saw, until they called the parents of him who saw. 19. And they asked them, "If this is your son, he that you say that 'he was born blind,' how (is it that) he now sees?" 20. And his parents answered and said, "We know that this is our son and that he was born blind. 21. But how he now sees or who opened to him his eyes, we do not know. Indeed, he is of age-- ask him. He may speak on behalf of himself." 22. His parents said these things because they were afraid of the Yehudeans, for the Yehudeans had decided that if anyone should confess in him that he (is) the Meshikha, they would cast him out of the assembly. 23. Because of this, his parents said that, "he is of age-- ask him." 24. And they called the man a second time, he who was blind. And they said to him, "Shubkh [give glory] to Allaha, for we do know that this man is a sinner!" 25. He answered and said to them, "If he (is) a sinner, I do not know, but one (thing) I know, that I was blind and now, behold, I see." 26. Again they said to him, "What (did he) do to you? How (did he) open to you your eyes?" 27. He said to them, "I have told you, yet you have not listened. What, do you want to hear (it) again? Why, (do) you also desire to be talmida to him?" 28. And they reviled him and said to him, "You are a disciple of his, for we are talmida of Moshe. 29. And we know that Allaha spoke with Moshe. But this man-- we do not know where he (is) from." 30. That man answered and said to them, "In this therefore is (something) to marvel (at): that you do not know where he (is) from, yet my eyes-- mine-- he opened! 31. Now we know that Allaha does not hear the voice of sinners, rather He hears him who fears Him and does His will. 32. From eternity [never before] it has not been heard that someone opened the eyes of a man who was born blind. If this (man) is not from Allaha, he would not be able to do this." 34. They answered and said to him, "You were born entirely in sins, and you teach us?!" And they cast him outside.

¶35. And Yeshua heard that they had cast him outside, and he found him and said to him,
"Do you believe in the Son of Allaha?"
36. He who was healed answered and said, "Who is he, Mari, that I may believe in him?" 37. Yeshua said to him,
"You have seen him
and he who speaks with you is he."
38. And he said, "I believe, Mari!" And he fell (and) worshipped him.[re: 'worshipped': the Aramaic root SGD means 'to prostrate oneself before', and when done in worship, is the most submissive form of worship.-- see PY] 39. And Yeshua said,
"I have come for the judgment of this world,
that those who do not see may see,
and those who see may become blind."

¶40. And some of the Pharisees, those who were with him, heard these things and said to him, "Why, are even we blind?" 41. Yeshua said to them,
"If you were only blind,
you would have no sin,
but now (that) you say that, 'we see'--
because of this your sin is standing."['firmly established', 'unmovable,' idiomatically 'eternal.']

The Preaching of John
Chapter 10
1. "Amain, amain I say to you that,
he who does not enter into the sheepfold of the flock by the gate,
but climbs up by another place,
he is a thief and a robber.[Rabban Yeshua uses a wordplay here between TARA (gate) and TYARA (sheepfold).-- PY]
2. But he who enters by the gate
is the shepherd of the flock.
3. And to this man the gatekeeper opens the gate,
and the flock hears his voice
and he calls his sheep by their names
and he leads them out.
4. And when he leads out his flock
he goes before it
and his sheep go after him
because they know his voice.
5. However, the flock does not go after a stranger,[literally: foreigner]
rather it flees from him
because it does not know the voice of the stranger."
6. Yeshua told them this parable but they did not comprehend what he spoke with them. 7. Now Yeshua again said to them,
"Amain, amain I say to you that,
ENA-NA the Gate of the flock.[a wordplay exists here with ENA (I) and ANA (Flock). The word for flock here is plural.-- PY]
8. And all those who have come are thieves and robbers
if the flocks have not heard them.[is that flock plural?]
9. ENA-NA the Gate,
and if a man should enter by me he will live
and will enter and go out and he will find pasture.
10. A thief does not come but that (he) may steal and kill and destroy.

I have come that they may have life,

and they may have something which is abundant.
11. ENA-NA the Good Shepherd.
The Good Shepherd lays down napshah [his life, literally: his breath] for his flock.
12. But a hireling who is not the shepherd,
nor are the sheep his,
leaves the sheep and flees when he sees a wolf coming.
And the wolf comes (and) plunders and scatters the flock.
13. Now the hireling flees because he is hired
and he does not care about the flock.
14. ENA-NA the Good Shepherd,
and I know those who are mine,
and I'm known by those who are mine,
15. just as Abbi knows me,
and I know Abbi.
And I lay down my life for the sake of the flock.
16. And I also have other sheep,
those who were not from this sheepfold.
And it is necessary for me to also bring them,
and they will hear my voice,
and all the flocks will become one,
and (there will be) one Shepherd.
17. Abbi loves me because of this:
that I lay down my life,
that I might take it up again.
18. No man takes it from me,
but 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 commandment from Abbi."

¶19. And a division occurred again among the Yehudeans because of these words. 20. And many of them were saying that, "He has a deewa and is meshna-shna [is insane]. Why do you listen to him?" 21. But others were saying, "These are not words of a possessed man. Why, is a deewa able to open the eyes of the blind?"

¶22. And the Feast of Dedication occurred in Urishlim and it was winter. 23. And Yeshua was walking in the temple in the porch of Shleemon. 24. And the Yehudeans surrounded him and said to him,
"How long will you hold our souls?[idiom for 'How long will you keep us waiting?']
If you are the Meshikha, tell us openly."
25. Yeshua answered and said to them,
"I have told you and you do not believe.
And the works that I do in the name of Abbi,
they testify concerning me.
26. But you do not believe because you are not of my sheep,
just as I have told you.
27. My sheep hear my voice,
and I know them
and they come after me.
28. And I give to them life that is eternal,
and they will not ever perish,
and no man will snatch them from my hands.
29. For Abbi who gave (them) to me is greater than all,
and no man is able to snatch (them) from the hands of Abbi.
30. I and Abbi are one."
31. And the Yehudeans again took up rocks to stone him. 32. Yeshua said to them,
"I have shown you many pleasing works from the presence of Abbi.
For which work of them do you stone me?"
33. The Yehudeans said to him, "It is not because of the pleasing works (that) we do stone you,
rather because you do blaspheme,
and (that) while you are a son of man, you make yourself Allaha!"

34. Yeshua said to them,

"Is it not thus written in your law that,
'I have told you that you (are) Allahas'?
35. If those (people) he called Allahas
because the Miltha of Allaha was with them,
and Scripture is not able to be broken,
36. to him whom Abba sanctified and sent into the world
you say that 'you blaspheme' concerning that
I had told you that 'I (am) the Son of Allaha'?
37. Unless I do the works of Abbi,
do not believe me.
38. If however I do (them),
even if you do not believe me,
believe the works
that you may know and believe that
Abbi (is) in me
and I (am) in Abbi."

¶39. And they were seeking again to seize him, but he escaped from their hands. 40. And he went to the crossing of the Yordanan to the place where Yukhanan had been previously when he was baptizing, and there he remained. 41. And many men came to him and were saying that, "Yukhanan did not even one miracle, but everything that Yukhanan said concerning this man is true." 42. And many believed in him.

The Preaching of John
Chapter 11
1. Now there was one (man) from the village Beth-Aniya who was sick, Lazar the brother of Maryam and of Martha. 2. Now this Maryam was (she) who had anointed the feet of Yeshua with perfume and wiped them with her hair-- Lazar who was sick was the brother of this (woman). And both of his sisters sent to Yeshua and said, "Maran, behold, he whom you love is sick." 4. But Yeshua said,
"This sickness is not deadly but
for the sake of the tishbokhtha
[glory/ praise] of Allaha,
that the Son of Allaha might be glorified
because of him."
Now Yeshua had loved Martha and Maryam and Lazar. 6. And when he heard that he was sick he remained in the place that he was two days. 7. And afterwards he said to his talmida,
"Come, let us go again to Yehuda."
8. His talmida said to him, "Rabban, now the Yehudeans were seeking to stone you, and you go there again?" 9. Yeshua said to them,
"Are (there) not twelve hours in the day,
and if a man walks during the daylight,
he will not stumble because he sees the light of this world.
10. But if a man should walk during the night,
he will stumble because there is no flame in him."[idiomatic for: because he is not enlightened. Rabban Yeshua used Nahira (flame, v10) in a wordplay with Nuhra (light, v9)-- PY]

11. Yeshua said these things and afterward said to them,
"Our friend Lazar sleeps but I will go to wake him."[literally: to resurrect him]
12. His talmida said to him, "Maran, if he sleeps he will be whole." 13. Now Yeshua spoke concerning his death, and they thought that he spoke concerning sleep of drowsiness.

[The difference between ShKB (v11) and DMKh (v12) is used in this story to demonstrate that Maran Yeshua's talmida did not realize that Lazar was dead. DMKh (v12) means to sleep, but ShKB (v11) can mean 'To sleep' but also 'To take rest of this world' (i.e., to die.) Maran Yeshua meant that Lazar had died, and he would raise him (cf. v13-14). This insight is lost in the Greek, which rendered both words as 'Sleep.'-- PY]

14. Then Yeshua said to them plainly,
"Lazar has died.
15. And I rejoice that I was not there
because of you that you may believe,
but let us walk to there."
16. Tooma, who would be called the Twin, said to his fellow talmida, "Let us go also (and) die with him."[Tooma means 'Thyme', but he was later nicknamed Taama i.e. the Twin.--PY]

¶17. And Yeshua came to Beth-Aniya and found him to be in the tomb for four days. 18. Now Beth-Aniya was on the side of Urishlim, being separated from it (by) about fifteen furlongs.

19. And many of the Yehudeans were coming to Martha and Maryam to comfort their hearts because of their brother. 20. And when Martha had heard that Yeshua had come, she went out to meet him, but Maryam had sat in the house. 21. And Martha had said to Yeshua, "Mari, if only you had been here, my brother would not have died. 22. But even now I know that however much you ask of Allaha, He will give to you." 23. Yeshua said to her,
"Your brother will arise."
24. Martha said to him, "I know that he will rise in the Nukhama [Resurrection] on the last day."
25. Yeshua said to her,
"ENA-NA the Nukhama and the Life.
He who believes in me,
even if he should die,
(yet) he will live.
And whoever lives
yet believes in me
will not ever die.
Do you believe this?"
27. She said to him, "Yes, Mari, I mahaymina [believe] that you are the Meshikha, the Son of Allaha who has come into the world." 28. And when she had said these things, she went (and) called her sister Maryam secretly and said to her, "Rabban has come and is calling for you." 29. And when Maryam had heard, she arose quickly and came to him. 30. And Yeshua had not yet come into the village but he was in that place where Martha had met him. 31. And also those Yehudeans who were with her in the house who were comforting her, when they saw Maryam, that she arose quickly (and) went out, they followed her, for they thought that she was going to the grave to weep. 32. But when Maryam came (to) where Yeshua was, she saw him and she fell down at his feet and said to him, "If only you had been here Mari, my brother would not have died!" 33. And Yeshua, when he saw her weeping and those Yehudeans who had come with her who were weeping, he groaned in ruokheh [his spirit] and his soul was moved. 34. And he said,
"Where have you laid him?"
And they said to him, "Maran, come (and) see." 35. And the tears of Yeshua were coming. 36. And the Yehudeans were saying, "See how much he did love him." 37. And some of them said, "Was not this (man), he that opened the eyes of that blind man, able to do (something) that also this (man) might not have died?" 38. And Yeshua, while he groaned within himself and at them, came to the tomb, and that tomb was a cave, and a stone was placed upon its entrance. 39. And Yeshua said,
"Take away this stone."
Martha, the sister of that dead man, said to him, "Mari, it is his fourth day. He stinks already!" 40. Yeshua said to her,
"Did I not tell you that if you believe
you will see of Allaha the shubkheh [His glory]?"

41. And they took away that stone and Yeshua lifted his eyes upwards and said,
"Abba, I thank you that you have heard me.
42. And I know that you always hear me,
but because of this crowd that stands (here) I say these things,
that they might believe that you have sent me."
43. And when he said these things, he cried out in a loud voice,
"Lazar, come forth!"
44. And that dead man came out while his hands and his feet (were) bound in bandages, and his face bound in a head cloth. Yeshua said to them,
"Untie him and allow (him) to go."

¶45. And many of the Yehudeans who had come to Maryam, when they saw the thing that Yeshua did, they believed in him. 46. And some of them went to the Pharisees and told them the thing that Yeshua did.

¶47. And the rabbi-kahna and Pharisees gathered together and were saying, "What will we do? For this man does many miracles, 48. and if we allow him (to do) thus, all men will believe in him and the Ruhomaya [Romans] will come (and) take away our land and our nation." 49. Now one of them whose name (was) Qayapa was the Rab-Kahna in that year, and he said to them, "You do not know anything, 50. and you do not realize that it is better for us that one man should die for the sake of the nation, than that all the nation should perish." 51. He was the Rab-Kahna in that year, and he did not say this from his own will, because he prophesied that Yeshua was about to die for the sake of the nation, 52. and not only for the sake of the nation, but also that the sons of Allaha who are scattered he might gather into one. 53. And from that day they had decided to kill him.

¶54. But Yeshua would not walk openly among the Yehudeans but he went from there to a country that was near to the wilderness, to a fortress that was called Aprim, and he would remain there with his talmida. 55. Now the Petskha of the Yehudeans was approaching, and many went up from the villages to Urishlim before the feast that they might purify themselves. 56. And they were seeking Yeshua and were saying to one another in the temple, "What do you think, that he will not come to the feast?" 57. Now the rabbi-kahna and the Pharisees had commanded that if anyone should know where (he was), he should show (it) to them so that they might seize him.

The Preaching of John
Chapter 12
1. Now before the six days of Petskha, Yeshua came to Beth-Aniya where Lazar was, he whom Yeshua had raised from the grave. 2. And they made a banquet for him there, and Martha was serving and Lazar was one of the guests who were with him. 3. And Maryam took an alabaster vase of very expensive perfume of the choicest nard and anointed the feet of Yeshua and wiped his feet with her hair. And the house was filled by the fragrance of the perfume. 4. And Yehuda Skaryota, one of his talmida, he who was about to betray him, said, 5. "Why was not this oil sold for three hundred denarii and (it) be given to the poor?" 6. But he said this not because he cared for the poor, but because (he) was a thief, and the (treasury) bag was with him, and whatever would fall into it, he would carry. 7. But Yeshua said,
"Leave her alone!
She has kept it for the day of my burial.
8. For you do always have the poor with you,
but you do not always have me."

¶9. And great crowds of the Yehudeans heard that Yeshua was there. And they came, not because of Yeshua alone, but also that they might see Lazar, he who was raised from the dead. 10. And the rabbi-kahna were thinking that they might also kill Lazar 11. because many of the Yehudeans, because of him, were leaving and believing in Yeshua.

¶12. And on the next day great crowds that had come to the feast, when they heard that Yeshua was coming to Urishlim, 13. took branches of the palm tree and went out to meet him and were crying out and saying,
"Ushanna!
Blessed is he who comes in the name of Mar-YHWH,
the malka of Israel!"
14. And Yeshua found a donkey and sat upon it, as it is written,
15. "Do not have fear daughter of Tsihyon.
Behold Malk'ky [your-- or is it 'my'?-- Malka] comes to you
and is mounted upon a colt,
the foal of a (female) donkey."
16. But his talmida did not understand these things at that time, but when Yeshua was glorified, his talmida remembered that these things were written concerning him, and these things they had done to him. 17. And that crowd that was with him had bore witness that he had called Lazar from the grave, and (that) he had raised him from the dead.

18. And because of this, great crowds went out to receive him, because they heard that he did this miracle. 19. But the Pharisees were saying to one another, "Do you see that you do not gain anything, for behold, all the world follows him!"
¶20. And there were also some from the Gentiles among them who had gone up to worship during the feast. 21. These came (and) drew near to Peleepos, he who (was) from Beth-Saida of Galeela, and asked him and said to him, "Mari, we desire to see Yeshua." 22. And Peleepos came and told Andraus, and Andraus and Peleepos told Yeshua. 23. And Yeshua answered and said to them,
"The hour has come that the Son of Man be glorified!
24. Amain, amain I say to you that,
a grain of wheat,
except it should fall and die on the ground,
remains by itself.
But if it dies,
it produces much fruit.
[Rabban Yeshua used a wordplay between MYTA (v24, it dies) and MYTYA (v24, it produces).-- PY]

25. Whoever loves his soul
will destroy it,
and whoever hates his soul in this world
will keep it to life eternal.
26. If a man should serve me,
let him come follow me.
And where I am,
there my servant will also be.
Whoever serves me,
Abba will honor him.
27. Now behold my soul is disturbed,
and what will I say?--
'Abbi, deliver me from this hour'?
Rather, because of this I have come for this hour!
28. Abba glorify your name."
And a voice was heard from Heaven:
"I have glorified
and I will glorify (it) again."
29. And the crowd that was standing there heard (it) and said, "(It) was thunder." But others said, "A malaka spoke with him." 30. Yeshua answered and said to them,
"This voice did not occur for me,
but it is for you.
31. Now is the judgment of this world,
now the ruler of this world is cast outside.
32. And when I'm lifted up from the earth,
(I) will draw all men to me."
33. And he said this to show by what death he would die. 34. The crowd said to him, "We have heard from the namusa that the Meshikha remains forever. How do you say that the Son of Man is about to be lifted up? Who is this Son of Man?" 35. Yeshua said to them,
"A little time (longer) the light is among you.
Walk while you have light,
lest the darkness overcome you.
And he who walks in the darkness does not know to where he goes.
36. Believe in the light while you have the light,
that you may become the sons of light."
Yeshua spoke these things and departed and hid from them.

¶37. And though he did all these miracles before them, they did not believe in him,
38. that would be fulfilled the word of Eshaya the prophet who said,
"Mari, who will believe our report,
and to whom has been revealed the arm of Mar-YHWH?"
39. Because of this they were not able to believe, because Eshaya again said that,
40. "They have blinded their eyes
and have darkened their heart
that they might not see with their eyes
and understand with their heart
and repent and I heal them."
41. Eshaya said these things when he saw shubkheh [his glory] and spoke concerning him. 42. And also many from the leaders believed in him, but they would not confess because of the Pharisees, lest they be (thrown) out of the assembly, 43. for they loved the shubkha [praise] of men more than of Allaha shubkheh [His praise].

¶44. But Yeshua cried out and said,
"He who believes in me,
it is not in me he does believe,
but in Him who sent me.
45. And he who sees me,
sees Him who sent me.
46. I have come (as) the light into the world,
that all who believe in me might not remain in darkness.
47. And he who hears my words,
yet does not keep them,
I do not judge him,
for I have not come to judge the world,
but to give life to the world;
48. he who rejects me
and does not receive my words,
there is something that judges him.
The word that I have spoken,
it will judge him on the last day,
49. for I have not spoken1 from my soul,
but Abba who sent me.
He gave to me a commandment,
what I (should) say
and what I (should) speak.
50. And I know that His commands are eternal life.
Therefore, these things that I speak,
just as Abbi told me,
thus I speak.
1. There is a wordplay here between MLTHA (Word) and MLLTH (I have spoken).

The Preaching of John
Chapter 13
1. Now before the feast of Petskha, Yeshua had known that the time that he would depart from this world to his Father had arrived. And he loved his own who were in this world, and he loved them up until the end.

¶2. And when supper was done, it was placed by him-- by Satana-- into the heart of Yehuda, the son of Shimon Skaryota, that he would betray him. 3. But because Yeshua had known that Abba had given everything into his hands, and that he came from Allaha and he was going to Allaha, 4. he arose from supper and laid aside his garments and took a cloth (and) girded his loins. 5. And he poured water into a basin and began to wash the feet of his talmida, and was wiping them with the cloth that girded his loins. 6. But when he came to Shimon Keepa, Shimon said to him, "Mari, you wash my feet for me?" 7. Yeshua answered and said to him,
"The thing that I do
you do not understand now,
but afterwards you will know."
8. Shimon Keepa said to him, "You will never wash my feet for me!" Yeshua said to him,
"Unless I wash you,
you have no portion with me."
[re: wash: From the Aramaic root MShG, a ceremonial cleansing performed before worship that symbolizes ritual cleanliness.-- PY]

9. Shimon Keepa said to him, "In that case Mari, wash for me not only my feet but also my hands, even my head!" 10. Yeshua said to him,
"He who has bathed does not need but to wash only his feet,
for all of him is clean.
Even all of you are clean,
but not all of you!"
[re: bathed: SKhA, literally, 'to swim' or 'to fully immerse oneself.']

11. For Yeshua had known he who would betray him-- because of this, he said that, "not all of you are clean." 12. And when he had washed their feet, he took up his garments and he reclined and said to them,
"Do you know what I have done to you?
You call me 'Rabban' and 'Maran,'
and you speak well, for I am.
14. Therefore, if I, your Lord and Master, have washed your feet for you,
how much (more) ought you to wash the feet (of) one another.
15. For this example I have given to you,
that as I have done to you,
you also should do.
16. Amain, amain I say to you that,
there is no servant who is greater than his Lord,
nor a Shelikha who is greater than he who sent him.
17. If you know these things,
blessed are you if you should do them.
18. It is not concerning all of you I speak,
for I know those whom I have chosen, but that the Scripture might be fulfilled that,
'He who eats bread with me has lifted his heel1 against me.'[idiom for: 'has become my enemy']

19. From now I say to you from before it happens,
so that when it happens you will believe that ENA-NA.
20. Amain, amain I say to you that,
whoever receives him who I send,
receives me,
and whoever receives me,

receives Him who sent me."

¶21. Yeshua said these things and he groaned in ruokheh [his spirit] and bore witness and said,
"Amain, amain I say to you that,
one of you will betray me!"
22. And the talmida stared at each other because they did not know concerning whom he spoke. 23. Now there was one of his talmida who was reclining on his bosom, he whom Yeshua had loved. 24. Shimon Keepa beckoned this one to ask him, "Who is he who he spoke about?" 25. And that talmida fell upon the breast of Yeshua and said to him, "Mari, who is that (man)?" 26. Yeshua answered and said,
"The one, he (for) whom I dip (and) I give the bread to him."
And Yeshua dipped the bread and gave (it) to Yehuda, the son of Shimon Skaryota. 27. And after the bread, Satana then entered in him. And Yeshua said to him,
"The thing that you do,
do (it) quickly."
28. But no man of those who reclined understood this concerning what he said to him, 29. for some thought that because Yehuda was carrying the bag that he had expressly commanded him to buy what was needed for the feast, or that he might give something to the poor. 30. Now Yehuda took the bread at once and went outside, and it was night when he departed.

¶31. And Yeshua said,
"Now the Son of Man is glorified,
and Allaha is glorified in him.
32. And if Allaha is glorified in him,
Allaha will also glorify him in Himself,
and will immediately glorify him.
33. My sons, I'm with you a little while longer,
and you will seek me, and as I said to the Yehudeans,
'Where I go, you are not able to come.'
And even now I say to you,
34. a new commandment I give to you:
be loving to one another.
Just as I have loved you,
you also should love one another.
35. By this will all men know that you (are) my talmida,
if there will be love among you to one another.

36. Shimon Keepa said to him, "Maran, (to) where do you go?" Yeshua answered and said to him,
"To where that I go,
you are not able to come now (and) follow me,
but at the end, you will come."
37. Shimon Keepa said to him, "Mari, why am I not able to come (and) follow you now? I will lay down napshi [my life, literally: my breath] for you!"
38. Yeshua said to him,
"You will lay down your life for me?
Amain, amain I say to you that,
the cock will not crow until you deny me three times."

The Preaching of John
Chapter 14
1. "Let not your heart be troubled.
Believe in Allaha,
and believe in me.
2. The rooms (in) the house of Abbi are many,
and if not I would have told you,
for I go to prepare a place for you.
3. And if I go (and) prepare a place for you,
I will come again
and take you with me,
that where I am,
you may be also.
4. And you know where I go,
and you know the way."
5. Tooma said to him, "Maran, we do not know where you go, and how are we able to know the way?" 6. Yeshua said to him,
"ENA-NA the way and the truth and the life.
No man comes to Abbi except by me.
7. If only you would have known me,
you would have also known Abbi.
And from now (on) you know Him
and you have seen Him."
8. Peleepos said to him, "Maran, show us Abba and it will satisfy us." 9. Yeshua said to him,
"I'm with you all this time,
and you do not know me Peleepa?
Whoever sees me
sees Abba,
and how do you say,
'show us Abba'?
10. Do you not believe that
I (am) in Abbi
and Abbi (is) in me?
These words that I speak,
I do not speak of myself
but Abbi who dwells in me,
He does these works.
[I deleted an "is."]
11. Believe that I (am) in Abbi
and Abbi (is) in me;
otherwise believe even because of the works.
12. Amain, amain I say to you that,
whoever believes in me,
these works that I do,
he will do also,
and will do more than these,
because I go to Abba.
13. And whatever you ask in my name,
I will do for you,
that Abba might be glorified by His Son.
14. And if you ask of me in my name,
I will do it.
15. If you love me,
keep my commandments.
16. And I will ask of Abbi
and He will give you another Paraqlia
who will be with you forever,
17. the Rukha of Truth,
He who the world is not able to receive
because it has not seen Him,
nor does know Him.
But you know Him,
for He dwells with you,
and He (is) in you.
18. I will not leave you bereaved,
for I will come to you in a little while.
19. And the world will not see me,
but you will see me.
Because I live,
you also will live.
20. In that day you will know that
I (am) in Abbi
and you are in me,
and I am in you.[is there an ena-na here?]
21. He who has my commandments
with him and keeps them
is he (who) loves me,
and he who loves me
will be loved by Abbi.
And I will love him
and reveal myself to him."
22. Yehuda-- not Skaryota-- said to him, "Mari, why is it you are about to reveal yourself to us and not to the world?" 23. Yeshua answered and said to him,
"He who loves me
keeps my word,
and Abbi will love him
and we will come to him,
and we will make a dwelling with him.
24. But he who does not love me
will not keep my word.
And this word that you hear is not mine,
rather (it is) of Abba who sent me.
25. I have spoken these things among you
while (I) am with you.
26. But the Paraqlia,
the Rukha d'Qudsha,
the One whom Abbi will send in my name,
He will teach you everything,
and He will remind you of everything that I said to you.
27. Shlama I leave to you.
My own shlama I give to you.
It is not as the world gives (that) I give to you.
Let not your heart be troubled,
and do not have fear.
28. You have heard that
I have told you that I go (away),
and I will come to you.
If only you had loved me
you would have rejoiced that I go to Abbi,
for Abbi is greater than I.
29. And now behold, I have told you before it happens,
that when it happens you might believe.
30. Henceforth I will not speak much with you,
for the ruler of the world comes and he has nothing in me.
31. But that the world may know that I love Abbi,
and as Abbi has commanded me, likewise I do.
Arise.
Let us depart from here."

The Preaching of John
Chapter 15
1. "ENA-NA the Vine of Truth
and Abbi is the cultivator.
2. Every branch that is on me (that) does not give fruit,
He takes it (away).
And that which bears fruit
He prunes it that it might produce more fruit.
3. You are already pruned
because of the word which I have spoken with you.
4. Abide in me and I in you.
As the branch is not able to produce fruit by itself
unless it should abide in the vine,
likewise you also (are) not (able)
unless you abide in me.
5. ENA-NA the Vine
and you (are) the branches.
Whoever abides in me and I in him,
this (man) will produce plentiful fruit
because without me you are not able to do anything.
6. Now unless a man abide in me,
he is cast aside like a branch that is withered
and they pluck it and place it into the fire that it may burn.
7. Now if you abide in me
and my words abide in you,
anything that you desire to ask will be (given) to you.
8. In this Abba is glorified:
that you bear abundant fruit
and that you be my talmida.

¶9. As Abbi has loved me,
so too I have loved you.
Abide in my friendship.
10. If you keep my commandments,
you will abide in my love,
just as I have kept the commandments of Abbi,
and I abide in His love.
[Both RKhMA (end of v9) and KhUBA mean 'love,' but the former is used in the context of friendship, and the latter is a deeper form of affection.-- PY]
11. I have spoken these things with you,
that my joy may be in you,
and that your joy might be full.
12. This is my commandment:
that you love one another,
just as I have loved you.
13. There is no love that is greater than this:
that a man lay down his life for the sake of his friends.
14. You are my friends if you do all that I commanded you.
15. I do not call you servants any longer,
because a servant does not know what his lord does,
but I have called you my friends
because everything that I have heard from Abbi
I have made known to you.
16. It is not you (who) have chosen me,
but I'm the one:
I have chosen you,
and I have appointed you that
you should also go produce fruit,
and that your fruit might remain,
that all that you ask of Abbi
in my name He will give you.
17. These things I command you,
that you should love one another.
18. And if the world hates you,
know that before you it hated me.
19. And if you are of the world,
the world would love its own.
But you are not of the world,
for I have chosen you from the world.
Because of this the world hates you.
20. Remember the word which I have spoken to you,
that there is no servant who is greater than his master.
If they persecute me,
they will also persecute you.
And if they keep my word,
they will also keep yours.
21. But they will do all these things to you because of my name,
for they do not know He who sent me.
22. If I had not come (and) spoken to them,
they would have no sin,
but now they have no holocaust upon the face of their sin.
[Aramaic idiomatic construct meaning 'now their sin is left uncovered.' The Aramaic word Alatha (offering, sacrifice, holocaust, and oblation) has been confused in the Greek translations with the Aramaic word Altha (excuse, pretext). Rabban Yeshua meant 'their sin is left uncovered' and not, as the Western versions read, 'their sin is without excuse.' There never is an excuse for sin.-- PY]
23. Whoever hates me
also hates Abbi.
24. And if I had not done works before their eyes,
those that another man has not done,
they would have no sin.
But now they have both seen and hated both me and even Abbi,
25. that the word might be fulfilled that is written in their law that,
'They hated me without reason.'
26. But when the Paraqlia comes,
He whom I will send to you from the presence of Abbi,
the Rukha of Truth,
He who proceeds from the presence of Abbi,
He will witness concerning me.
27. You also will testify, for you (were) with me from the start."

The Preaching of John
Chapter 16
1. "I have spoken these things with you that you might not stumble.
2. For they will drive you out from their assemblies,
and a time will come that all who kill you
will think that they offer a qorbana to Allaha.
3. And they will do these things because
they do not know neither Abbi nor myself.
4. I have spoken these things with you that
when their time comes,
you might know them that I have told you.
But I had not told you these things previously
because I was with you.

¶5. But now I go to Him who sent me.
And not a man among you asks me
'where are you going to?'
6. For I have told you these things,
and sorrow has come and has filled up your hearts.
7. But I speak truth to you that,
it is better for you that I go,
for if I do not go,
the Paraqlia will not come to you.
But if (I) go,
I will send Him to you.
8. And when He comes,
He will convict the world concerning sin and concerning righteousness and concerning judgment.
9. Concerning sin because they do not believe in me,
10. and concerning righteousness because I go to Abbi
and you will not see me again,
11. and concerning judgment because the ruler of this world is judged.
[There is a triple wordplay here using DYNA (judgment), DYN (and) and DYN (judged).-- PY]
12. Again, I have much to say to you
but you are not able to grasp (it) now.
13. But when the Rukha of Truth comes,
He will guide you in all truth.
For He will not speak from Himself [literally: 'from His own mind],
but He will speak everything that He hears,
and future things He will make known to you.
14. And He will glorify me because
He will take of my own and show (it) to you.
15. Everything that Abbi has is mine.
Because of this I have said to you that,
'He will take of my own and show (it) to you.'
16. A little while and you will not see me,
and again a little while and you will see me,
because I go to Abba."
17. And his talmida were saying to one another, "What is this that he said to us that, 'a little while and you will not see me, and again a little while and you will see me,' and that, 'I go to Abbi'?" 18. And they were saying, "What is this 'a little while' that he said? We do not understand what he says!"
19. But Yeshua knew that they were desiring to ask him, and he said to them,
"Concerning this you are inquiring among yourselves
that I told you that
'a little while and you will not see me,
and again a little while and you will see me'?
20. Amain, amain I say to you that,
you will weep and you will wail
and the world will rejoice,
and sadness will be upon you,
but your sadness will be (changed) into joy.
21. When a woman is in labor,
sadness is upon her for the day of her delivery has arrived.
But when she has given birth to a son,
she does not recall her travail because of the joy that
a man has been born into the world.
22. Even you: sadness is upon you now,
but I will see you again,
and your hearts will rejoice,
and no man will take your joy from you.
23. And in that day you will not ask me anything.
Amain, amain I say to you that,
everything that you ask of Abbi in my name,
He will give (it) to you.
24. Until now you have not asked anything in my name.
Ask and you will receive,
that your joy may be full.
25. I have spoken these things with you in parables,
but the time comes when I will not speak with you in parables,
but I will reveal to you openly concerning Abba.
['openly': idiomatic construct, literally being 'with eyes uncovered'-- PY]
26. In that day you will ask in my name,
and I will not say to you that I will beseech Abba concerning you.
27. For He, Abba, loves you
because you have loved me
and you have believed that
I have proceeded from the presence of Abba.
]re: Abba: most Greek manuscripts, as well as the Syriac Peshitto, read 'Allaha.'-- PY ==cf diatess]
28. I proceeded from the presence of Abba
and have come into the world.
And again I leave the world
and I go to Abba."
29. His talmida said to him, "Behold, now you speak openly and parables, not even one, you speak. 30. Now we know that you know everything, and you are not in need of a man to ask you. We believe in this: that you have proceeded from Allaha."
31. Yeshua said to them,
"Believe.
32. For behold the hour is coming, and has now come,
when you will be dispersed,
(every) man to his own place,
and you will leave me alone.
Yet I would not be alone
because Abba is with me.
33. I have spoken these things to you that
in me there may be to you shlama.
In the world (there) will be affliction to you,
but take courage:
I have conquered the world.

The Preaching of John
Chapter 17
1. Yeshua spoke these things and he lifted up his eyes to heaven and said,
"Abbi, the hour has come.
Glorify your Son so that
your Son might glorify you.
2. Just as you have given him authority over all flesh that
whomever you have given him,
he will give to him life that is eternal.
3. Now this is life that is eternal:
that they might know you,
that you alone are the Allaha of truth,
and he whom you have sent,
Yeshua the Meshikha.
4. I have glorified you on earth.
The work, that which you have given to me to do, I have finished it.
5. And now you glorify me, Abbi, with you
in that shubkha [glory] that I had with you from before the world was.
6. I have made your Name known to the sons of men,
those whom you had given to me from the world.
They were yours,
and you have given them to me,
and they have kept your Word.
7. Now they have known that
everything that you have given to me
is from your presence,
for the words that you have given to me,
I have given to them,
and they received (them).
8. And they certainly know that I have proceeded from your presence,
and they believe that you have sent me.
9. And I beseech for them.
It is not for the world I beseech,
rather for those whom you have given to me because (they) are yours.
10. And everything that is mine is yours,
and yours is mine,
and I'm glorified by them.
11. Henceforth, I will not be in the world,
and these are in the world,
and I am coming to your presence.[is there an ena-na here?]
[seems to be: statement, contrasting statement, twist on original statement=]
Holy Abba, keep them by your Name,
that which you have given to me,
that they may be one,
as We (are).
12. While I was with them in the world,
I have kept them in your Name;
those whom you have given to me,
I have kept.
And not a man of them is lost
except for the son of perdition,
that the Scripture might be fulfilled.
13. And now I come to your presence,
and these things I speak in the world that
my joy may be full in them.
14. I have given to them your Word,
and the world hates them,
because (they) are not of the world,
as I'm not of the world.
15. It is not that I beseech you take them from the world,
but that you might keep them from evil.
16. For (they) are not from the world,
as I'm not from the world.
17. Abba, sanctify them by your Truth,
for your Word is Truth.
18. As you have sent me into the world,
I also have sent them into the world.
19. And for their sakes I sanctify myself, so that
they may also be sanctified by Truth.
[re: their sakes: literally 'their faces.']

20. And it is not only for the sake of these I beseech,
but also for the sake of those who will believe in me by their word.
21. That all of them may be one,
as you Abbi (are) in me
and I in you,
that they also may be one in us,
that the world may believe that you have sent me.
22. And the shubkha [glory] that you have given to me
I have given to them,
that they may be one
as We are one.
23. I (am) in them,
and you (are) in me,
that they may be perfected into one,
and that the world may know that you have sent me,
and that you have loved them,
as you have also loved me.
24. Abba, those whom you have given to me,
I desire that where I (am),
they might also be with me,
that they might see my shubkha [glory],
that which you have given to me,
because you have loved me
from before the foundations of the world.
25. My just Father,
the world has not known you,
but I have known you.
And these know that you have sent me.
26. And I have made your Name known to them.
And I will confess (it) so that the love--
that (with) which you have loved me--
might be in them,
and I might be in them.

The Preaching of John
Chapter 18
1. Yeshua spoke these things and he went out with his talmida to the other side of the brook of Qidrun (to) a place which had a garden where he and his talmida entered. 2. Now Yehuda the traitor had also known that place because Yeshua would assemble there many times with his talmida. 3. Therefore Yehuda took a unit of soldiers and (some) men from the rabbi-kahna and Pharisees. He took guards and came there with torches and lamps and weapons. 4. But Yeshua, because he had known all things that came upon him, went out and said to them,
"Whom do you seek?"
5. They said to him, "Yeshua the Nasraya." Yeshua said to them,
"ENA-NA (he)."
Now Yehuda the traitor was also standing among them. 6. And when Yeshua said to them that "ENA-NA (he)," they went backwards and fell upon the ground. 7. Yeshua asked them again,
"Whom do you seek?"
And they said "Yeshua the Nasraya." 8. Yeshua said to them,
"I have told you that ENA-NA (he),
and if you do seek me, allow these to go,"
9. that might be fulfilled the word which he said that,
"Those whom you have given to me
I have not lost (any) of them, not even one."
10. But Shimon Keepa had a sword on him and he drew it and struck the servant of the Rab-Kahna and took off his right ear. Now the name of the servant (was) Malik. 11. And Yeshua said to Keepa,
"Place the sword into its sheath!
The cup which Abbi gave to me,
shall I not drink it?"

¶12. Then the unit of soldiers and captains and guards of the Yehudeans seized Yeshua and bound him. 13. And they brought him to Khanan first because he was Abba-in-law of Qayapa, he who was the Rab-Kahna of that year. 14. Now Qayapa was he who advised the Yehudeans that it is better that one man should die for the sake of the people. 15. And Shimon Keepa and one of the other talmida were coming after Yeshua. Now that talmida had known the Rab-Kahna, and he entered with Yeshua into the courtyard. 16. But Shimon was standing outside by the gate, and that other talmida who had known the Rab-Kahna went out and spoke to the gatekeeper and brought in Shimon. 17. And the young woman, the gatekeeper, said to Shimon, "Why, are you also of (the) talmida of this man?" He said to her, "No!" 18. And the servants and guards were standing and had made a fire to warm themselves because it was cold. Now Shimon was also standing with them and warming himself. 19. Now the Rab-Kahna questioned Yeshua concerning his talmida and concerning his teaching. 20. Yeshua said to him,
"I have spoken openly among the people,
and at all times I have taught
in the assemblies and in the temple
where all the Yehudeans assemble,
and I did not say anything in secret.
21. Why do you ask me?
Ask those who heard what I have said among them.
Behold, they know everything that I have spoken."
22. And when he spoke these things, one of the guards who was standing (there) struck Yeshua upon his cheek and said to him, "Thus do you give an answer to the Rab-Kahna?"
23. Yeshua answered and said to him,
"If I have spoken evil,
testify against the evil.
Yet if (I spoke) well,
why did you strike me?"
24. Now Khanan sent Yeshua while bound to Qayapa the Rab-Kahna. 25. Shimon Keepa was standing and warming himself, and they said to him, "Why, are you also one of his talmida?" And he denied (it) and said, "I'm not!" 26. One of the servants of the Rab-Kahna, a relative of he whom Shimon had cut off his ear, said to him, "Did I not see you with him in the garden?" 27. And again Shimon denied (it), and at that moment the cock crowed.

¶28. And they brought Yeshua from the presence of Qayapa into the Praetorium, and it was morning and they did not enter into the Praetorium, that they not be defiled before they had eaten the Petskha. 29. And Peelatos went outside to them and said to them, "What accusation do you have against this man?" 30. They answered and said to him, "If (he) was not a doer of evil, we would not even have delivered him to you." 31. Peelatos said to them, "You take him and judge him according to your own law." The Yehudeans said to him, "It is not lawful for us to kill a man," 32. that might be fulfilled the word that Yeshua said when he made known by what death he was about to die. 33. Now Peelatos entered into the Praetorium and called Yeshua and said to him, "Are you of the Yehudeans malkhuon [their malka]?" 34. Yeshua said to him,
"Have you spoken this from your soul,
or (have) others told you concerning me?"
35. Peelatos said to him, "Why, am I a Yehudean? The sons of your people and the rabbi-kahna have delivered you to me. What have you done?" 36. Yeshua said to him,
"My Kingdom, mine, is not of this world.[or: age]
If my Kingdom was of this world [or: age],
my servants would have fought
lest I would be delivered to the Yehudeans.
But my Kingdom, mine, is not from here."
37. Now Peelatos said to him, "Therefore you (are) a Malka!" Yeshua said to him,
"You have said that ENA-NA a Malka.
For this I was born,
and for this I have come into the world:
that I might testify concerning truth.
Everyone who is of truth hears my voice."
38. Peelatos said to him, "What is truth?" And when he had said this, he went out again to the Yehudeans and said to them, "I do not find even one cause against him! 39. But you have a custom that I release one (person) to you during Petskha. Therefore, do you want me to release to you this malka of the Yehudeans?" And all of them cried out and said, "Not this (man), but Bar-Abba!" Now this Bar-Abba was a robber.
[Ironically, Bar-Abba in Aramaic means 'Son of Abba.'-- PY]

The Preaching of John
Chapter 19
1. Then Peelatos scourged Yeshua. 2. And the soldiers wove a crown of thorns and they placed it on his head and they covered him (with) garments of purple. 3. And they were saying, "Shlam [peace/ hello] to you, malka of the Yehudeans!" And they were striking him on his cheeks. 4. And Peelatos went outside again and said to them, "Behold, I bring him to you outside that you may know that I do not find not even one cause against him." 5. And Yeshua went outside while there was a crown of thorns and garments of purple upon him, and Peelatos said to them, "Behold the man!" 6. And when the rabbi-kahna and the guards saw him they cried out and said, "Crucify him! Crucify him!" Peelatos said to them, "You take (him) and crucify him, for I'm not able (to find) a cause in him." 7. The Yehudeans said to him, "We have a namusa to us, and according to that which is in our law, he (is) deserving of death because he made himself the Son of Allaha!" 8. And when Peelatos heard this word he was all the more afraid. 9. And he entered into the Praetorium again and said to Yeshua, "Where (are) you (from)?" But Yeshua did not give a reply to him. 10. Peelatos said to him, "Do you not speak with me? Do you not realize that I have authority to release you and I have authority to have you crucified?" 11. Yeshua said to him,
"You would have no authority over me whatsoever if
it had not been given to you from Above.
Because of this, he-- the one who delivered me to you--
his sin is greater than yours."
12. And because of this, Peelatos was wanting to release him, but the Yehudeans were crying out that,
"If you release this (man) you are not the friend of Caesar!
For every one who makes himself a malka is an opponent of Caesar!"
13. Now when Peelatos heard this word, he brought Yeshua outside and sat upon the Biym [Judgment Seat] in a place that is called the Rtsiptha [Pavement] of Stones, but in Hebrew it is called Gpiptha.
[John here points out a difference in the Northern (Galilean) and Southern (Judean, which he calls 'Hebrew') dialects of Aramaic. Both RTSIPTHA and GPIPTHA are Aramaic words which mean 'Pavement.'-- PY]
14. And it was the eve of the Petskha, and it was about the sixth hour, and he said to the Yehudeans, "Behold malk'kuon [your malka]!"
15. But they were crying out, "Take him away! Take him away! Crucify him! Crucify him!" Peelatos said to them, "Should I crucify malk'kuon [your king]?" The rabbi-kahna said to him, "We have no malka but Caesar!" 16. Then he delivered him to them that they might crucify him. And they took Yeshua and led him out 17. carrying his execution-stake to a place that was called The Skull, but in Hebrew is called Gagultha, 18. the place of his crucifixion; and with him two others, one on one side and one on the other, and Yeshua in between. 19. And Peelatos also wrote a tablet and placed (it) upon his execution-stake, and it was written thus: "This is Yeshua the Nasraya the malka of the Yehudeans." 20. And many of the Yehudeans read this tablet because the place at which Yeshua was crucified was near to the city. And it was written in Hebrew and in Greek and in Latin. 21. And the rabbi-kahna said to Peelatos, "Do not write that he is 'Malka of the Yehudeans,' rather that he said that I (am) malka of the Yehudeans." 22. Peelatos said, "The thing that I have written, I have written."

¶23. And when the soldiers crucified Yeshua, they took his garments and made four pieces, a piece for each of the soldiers, but his robe was without stitch, woven completely from the top. 24. And they said to one another, "Let us not tear it, but let us cast lots for it to (determine) whose it will be." And the Scripture was fulfilled that said that,
"They divided my garments among themselves,
and for my clothing they cast a lot."
The soldiers did these things.

¶25. Now at the execution-stake of Yeshua were standing his mother and the sister of his mother and Maryam, that of Qalyopa, and Maryam of Magdala. 26. And Yeshua saw his mother and a talmida, he whom he loved, who was standing there, and he said to his mother,
"Woman, behold your son."
27. And he said to that talmida,
"Behold your mother."
And at that hour that talmida took her with him. 28. After these things Yeshua knew that everything was complete, and so that the Scripture might be fulfilled, he said,
"I thirst!"
29. And a vessel was placed (there) that was full of vinegar, and they filled a sponge with the vinegar and placed it on hyssop, and brought it to his mouth.

¶30. And when he had taken that vinegar, Yeshua said,
"Behold, it is finished!"
And he bowed his head and gave up ruokheh [his spirit/breath]. 31. And because it was the eve, the Yehudeans said, "These bodies should not remain on their execution-stakes because the Shabbata is dawning." For it was a high day, the day of that Shabbata, and they entreated from Peelatos that they might break the legs of those (who were) crucified and take them down. 32. And the soldiers came and broke the legs of the first and those of the other who was crucified with him. 33. And when they came to Yeshua, they saw that he was dead already and they did not break his legs. 34. But one of the soldiers struck his side with a spear, and blood and water immediately came out. 35. And the one who saw (it) has testified and his witness is true and he knows that he spoke the truth, that you also may believe. 36. For these things happened that the Scripture might be fulfilled that said that,
"Not a bone of him will be broken,"
37. and again, another Scripture that said that,
"They will gaze at him whom they pierced."

¶38. After these things Yosip, he who was from Ramtha, because he (was) a talmida of Yeshua and had concealed (himself) for fear of the Yehudeans, beseeched from Peelatos that he might take the body of Yeshua. And Peelatos gave permission, and he came and took the body of Yeshua. 39. And Niqodemus also came, he who had previously come to Yeshua at night, and he brought with him spices of myrrh and of aloe, about one hundred pints. 40. And they took the body of Yeshua and bound it in linen and with the spices, as is the custom for the Yehudeans when they bury. 41. Now there was a garden in that place that Yeshua was crucified in, and in that garden a new tomb, that a man had not yet been laid in it. 42. And they placed Yeshua there because the Shabbata was beginning and because the tomb was near.

The Preaching of John
Chapter 20
1. And on the first of the week in the morning while it (was) dark, Maryam of Magdala came to the tomb and saw that the stone was removed from the grave. 2. And she ran (and) came to Shimon Keepa and to the other talmida, he whom Yeshua had loved, and she told them that, "They have taken Maran from that tomb, and I do not know where they have laid him!" 3. And Shimon and that other talmida went out and came to the tomb. 4. And they were running, both of them together, but that talmida ran in front of Shimon and arrived at the tomb first. 5. And he peeked in (and) saw the linen laying there, but he did not enter. 6. And Shimon came after him and entered into the tomb, and saw the linen laying there, 7. and the burial cloth, that which had been wrapped around his head, not with the linen but being folded and placed aside in a certain place. 8. Then that talmida who arrived at the tomb first also entered and saw and believed, 9. for they had not yet understood from the Scripture that he was to rise from the dead. 10. And those talmida went away again to their place.

¶11. But Maryam was standing at the tomb and weeping, and while she wept she peeked in the grave. 12. And she saw two malaka in white who were sitting, one at his pillow and one at the foot (of the bed), where the body of Yeshua had lain. 13. And they said to her, "Woman, why do you weep?" She said to them, "Because they have taken Mari and I do not know where they have laid him." 14. She said this and she turned around behind her and saw Yeshua standing, and she did not know that it was Yeshua. 15. Yeshua said to her,
"Woman, why do you weep,
and whom do you seek?"
But she thought that he was the gardener and she said to him, "Mari, if you have taken him, tell me where you have laid him. I will go (and) take him." 16. Yeshua said to her,
"Maryam."
And she turned around and said to him in Hebrew, "Rabbuli!" which means "Malpana." 17. Yeshua said to her,
"Do not touch me,
for I have not yet ascended to Abbi.
But go to my brothers and tell them (that)
I ascend to Abbi and your Father,
and Allahi [my Allaha] and Allahkuon [your Allaha]."
18. Then Maryam of Magdala came and declared to the talmida that she had seen Maran, and that he had told her these things.
¶19. Now when it was evening on that day, the first of the week, and the doors were shut where the talmida were because of fear of the Yehudeans, Yeshua came (and) stood among them and said to them,
"Shlama be with you."
20. He said this and showed them his hands and his side, and the talmida rejoiced that they had seen Maran. 21. And Yeshua said to them again,
"Shlama be with you.
As Abbi has sent me,
I also send you."
22. And when he said these things, he breathed on them and said to them,
"Receive the Rukha d'Qudsha.
23. If you forgive a man (his) sins,
they will be forgiven him.
And if you retain (the sins) of a man,
they will be retained."

¶24. Now Tooma, one of the twelve, he who was called the Twin, was not there with them when Yeshua came. 25. And the talmida told him, "We have seen Maran!" But he said to them, "Unless I see the places of the nails in his hands and I place my fingers in them, and I stretch forth my hand in his side, I will not believe." 26. And after eight days the talmida were again inside. And Tooma (was) with them and Yeshua came while the doors were locked (and) stood in the midst and said to them,
"Shlama be with you."
27. And he said to Tooma,
"Place your finger here and see my hands,
and place your hand and stretch it in my side,
and do not be not-mahaymina [not-faithful, i.e. an unbeliever],
but a mahaymina [believer/ faithful one]."
28. And Tooma answered and said to him, "Mari and my Allaha!" 29. Yeshua said to him,
"Now that you have seen me,
you have believed.
Blessed are those who do not see me
and believe."

¶30. Now Yeshua did many other miracles before his talmida, those that are not written in this book. 31. But indeed, these things are written that you might believe that Yeshua is the Meshikha, the Son of Allaha, and when you believe in his name you might have life that is eternal.

The Preaching of John
Chapter 21
1. After these things Yeshua revealed himself again to his talmida by the sea of Tiberius. Now he appeared in this way: 2. there were together Shimon Keepa and Tooma, who is called Taama [the Twin], and Nathaniel, he who (was) from Qatneh of Galeela, and the sons of Zawdee, and two others of the talmida.[TAAMA means 'Twin' and sounds similar to TOOMA. This wordplay is absent in the Greek translations.-- PY] 3. Shimon Keepa said to them, "I go to catch fish." They said to him, "We also will come with you." And they departed and embarked into a ship. And during that night they did not catch anything. 4. And when it became morning, Yeshua stood at the edge of the sea, and the talmida did not realize that it was Yeshua. 5. And Yeshua said to them,
"Why, children, do you have something to eat?"
They said to him "No!" 6. He said to them,
"Cast your net from the right side of the ship and you will find (something)."
And they cast (it) and they were not able to drag in the net from the multitude of fish that it had caught. 7. And that talmida, him whom Yeshua had loved, said to Keepa, "This is Maran!" And when Shimon heard that it was Maran, he took his garment (and) girded his loins, because he was naked, and threw himself into the sea that he might come to Yeshua. 8. But the other talmida came by boat, for they were not very far from the land, but only about two hundred cubits, and they were dragging in that net of fish. 9. And when they had come up onto the land they saw burning coals placed, and fish placed upon them, and bread. 10. And Yeshua said to them,
"Bring (some) of those fish
that you have now caught."
11. And Shimon Keepa embarked and dragged to land the net being full of great fish-- one hundred and fifty and three, and with all this weight, that net was not torn. 12. And Yeshua said to them,
"Come dine."
Not one of the talmida did dare to ask him who he was, for they had known that he was Maran. 13. And Yeshua drew near and took the bread and fish and gave (it) to them. 14. This (was) the third time (that) Yeshua had appeared to his talmida after he had risen from the grave.

¶15. Now after they had dined, Yeshua said to Shimon Keepa,
"Shimon son of Yonah,
do you love me more than these?"
He said to him, "Yes, Mari. You know that I love you." He said to him,
"Tend for me my lambs."
16. He said again to him the second time,
"Shimon son of Yonah,
do you love me?"
He said to him, "Yes, Mari. You know that I love you."
Yeshua said to him,
"Tend for me my sheep."
17. He said to him the third time,
"Shimon son of Yonah,
do you love me?"
And Keepa was sad that he said the third time to him that, "Do you love me?" And he said to him, "Mari, you understand everything. You know that I love you!" Yeshua said to him,
"Tend for me my ewes.
18. Amain, amain I say to you that,
when you were a boy,
you had girded your loins yourself
and had walked to wherever you wanted.
But when you grow old,
you (will) stretch out your hands and another will gird your loins for you,
and will conduct you to where you do not want (to go)."
19. And he said this that he might show by what death he would glorify Allaha. And after he said these things he said to him,
"Come (and) follow me."
20. And Shimon Keepa turned and saw the disciple who followed him, he whom Yeshua had loved, the one who had fallen upon the breast of Yeshua during the supper and said, "Mari, who will betray you?," 21. this man Keepa saw when he said to Yeshua, "Mari, and what (of) this (man)?" 22. Yeshua said to him,
"If I desire that this (man) remain until I return,
what is it to you?
You come (and) follow me."
23. And this saying went out among the brethren that that talmida would not die. But Yeshua did not say that he would not die, rather that, "If I desire that this (man) remain until I return, what is it to you?" 24. This is the talmida who testified about all these things and also wrote them, and we know that his testimony is true. 25. And there also are many other things that Yeshua did, those which if they were written one (by) one, not even the world as I suppose would be sufficient for the books that would be written.

[David Ford]

Acts 1-16

The Acts of the Apostles
Chapter 1
1. I wrote the former book, O Tawpeela, concerning all those (things) that Maran Yeshua the Meshikha began to do and to teach 2. up until that day in which he was taken up after he had commanded the Shelikha, those who he had chosen by the Rukha d'Qudsha, 3. those who also to whom he revealed himself while alive after he had suffered with numerous signs for forty days while he was being seen by them, and he spoke concerning the Kingdom of Allaha. 4. And while he ate bread with them, he commanded them that: they should not depart from Urishlim, but they should
"wait for the promise of Abba, He whom you have heard about from me. 5. For Yukhanan baptized with water, and you will be baptized by the Rukha d'Qudsha after not many days."
6. Now while they (were) assembled they asked him and said to him, "Maran, if, at this time will you restore the kingdom to Israel?" 7. He said to them,
"This is not yours to know: the time or those times, them that Abba has placed in the authority of His person.
8. But when the Rukha d'Qudsha comes upon you, you will receive power, and you will be witnesses for me in Urishlim and in all Yehuda, and also among the Shamaritans and unto the ends of the earth."
9. And after he spoke these (things), while they watched him, he was taken up and a cloud received him and he was hidden from their eyes. 10. And while they were staring into heaven as he was departing, two men were found standing near them in white clothing. 11. And they said to them,
"Galilean men, why are you standing and staring into heaven? This Yeshua who was taken up from you to heaven, likewise he will come just as you have seen him who ascended into heaven."

¶12. And afterward they returned to Urishlim from the tuora that is called Beth-Zayteh, which is on the side of Urishlim and distant from it as seven furlongs. 13. And after they entered, they went up into an upper room, she that Petros and Yukhanan and Yaqub and Andraus and Peleepos and Tawma and Mattai and Bar-Tulmay and Yaqub Bar-Khalpai and Shimon the zealot and Yehuda Bar-Yaqub were staying in. 14. These, all of them, were steadfast in prayer with one soul as one, with the women with Maryam, mother of Yeshua, and with his brethren.
15. And among them in those days Shimon Keepa arose in the midst of the talmida there. Now there was a gathering of about a hundred and twenty men, and he said,
16. "Men, our brothers, it was right that the Scripture be fulfilled which the Rukha d'Qudsha said beforehand by the mouth of Dawid concerning Yehuda, he who was a guide to those who seized Yeshua, 17. because he was numbered with us and he had a portion in this ministry"--
18. this is he who obtained a field for himself from the reward of sin and fell upon his face on the ground and burst from his middle and all his insides poured out, 19. and this became known to all who lived in Urishlim, and thus that field was called in the tongue of the area, Khaqel-daMa, that is interpreted, Field of Blood--
20. "For it is written in the book of Psalms that,
'Let his dwelling be desolate,
and let not one be a dweller in it,
and let another take his ministry.'
21. It is right, therefore, that one from these men who were among us during that whole time in which Maran Yeshua entered among us and went out, 22. who went out from the baptism of Yukhanan, until the day that he was taken up from our presence, that he may be with us a witness of his resurrection."
23. And they caused two to stand: Yosip who was called Bar-Shaba, and Matya who was named Yostos. 24. And after they prayed, they said,
"MarYaH, you know that which is in the hearts of all. Reveal one, the one that you have chosen from these, the two of them, 25. that he might receive a portion of the ministry and apostleship from which Yehuda departed, that he might go to his place."
26. And they cast lots, and it fell upon Matya, and he was numbered among the eleven Shelikha.

The Acts of the Apostles
Chapter 2
1. And after the days of Pentecost were fulfilled, as all were assembled as one, 2. all of a sudden there was a sound from heaven like a groaning Rukha, and all that house in which they were sitting was filled with it. 3. And tongues that were divided like fire appeared to them and sat upon every one of them. 4. And all of them were filled with the Rukha d'Qudsha, and they were driven to speak in different tongues, just as the Rukha had given to them to speak.
5. Now there were men who were living in Urishlim who feared Allaha, Yehudians from all nations that are under heaven. 6. And when that sound occurred, all the people gathered and were rioting because they were hearing each man among them who were speaking in their own language. 7. Now they were astonished, all of them, and wondered while they were saying to one another-- these, all of them who are speaking, behold are not Galileans--
8. "How do we hear, we each man the tongue in which we were born?"-- 9. Parthians and Medes and Elamites and those Yehudians who dwell in Beth-Nahrin and Cappadocians and those from the areas of Pontus and of Asia 10. and those from the areas of Phrygia and of Pamphylia and of Misrayin and of the areas of Libya that are near to Cyrene and those Yehudians who have come from Rome and proselytes 11. and those from Crete and Arabians--
"Behold, we are hearing from them that
they are proclaiming the wonders of Allaha in our language!"
12. And they were astonished, and all of them were amazed while saying to one another,
"What is this affair?"
13. But others were mocking them while saying,
"These (men) drank new wine and have become drunk!"

¶14. Afterward, Shimon Keepa stood up among the eleven Shelikha and lifted up his voice and said to them,
"Men, Yehudians, and all who dwell in Urishlim, let this be known to you, and pay attention to my words. 15. For (it is) not as you think (that) these (men) are drunk, for behold, up until now it is (only) the third hour. 16. But this is that which was spoken by the prophet Yoel:
17-21. "Allaha said,
'In latter days it will be (that)
I shall pour out Ruokhi [my Spirit] upon all flesh,
and your sons and your daughters will prophesy,
and your young men will see visions,
and your elders will dream dreams.
And upon my servants and upon my handmaids
I will pour out Ruokhi [my Spirit] in those days,
and they will prophesy.
And I will cause signs in heaven
and mighty deeds upon the earth:
blood and fire and columns of smoke;
the sun will be changed into darkness
and the moon into blood
before the great and awesome day of Mar-YHWH will come.
And it will be (that) all who call (on) the name of Mar-YHWH will be saved.'"
22. Men, sons of Israel, listen to these words. Yeshua the Nasraya, a man who by Allaha was shown to you with miracles and with signs and with mighty deeds, those that Allaha did among you by his hand as you know, 23. this (man), him who was set apart for this by the foreknowledge and will of Allaha, you delivered into the hands of the unAllahaly and you crucified and killed. 24. But Allaha loosed the cords of Sheol and raised him because it was not possible that he be held in it, in Sheol.[re: 'the cords': The Greek versions mistranslated this word as 'pain.' Cf. Jn 2:15 & 2 Samuel 22:6. Verse 28's khebla means 'corruption,' in contrast with verse 24. --PY]
25-28. For Dawid spoke concerning him,
'I foresaw Mari,
for at all times he (is) at my right (hand)
so that I shall not be moved.
Because of this my heart rejoices
and tishbokhthi [my praise/ glorifying] flourishes
and also my body dwells in hope:
because you will not leave my soul in Sheol,
and neither will you allow [literally: give] Khasaykh [your Pious One] to see corruption.
You have revealed the road of life to me.
You will fill me with gladness with your presence.'
["Khasaykh" has been mistranslated in the Greek as "your Holy One." The word more closely resembles the English "Pious, Pure, Innocent"-- as does the Hebrew original of Psalm 16 which Shimon here quotes-- the Hebrew word "Khesidakh" being the cognate of the Aramaic in this verse.--PY]
29. Men, our brothers, allow (me) to speak boldly [literally: with open eyes] with you concerning the Patriarch Dawid, who is dead and also buried, and whose grave is with us until today. 30. For he was a prophet, and he had known that Allaha had sworn oaths to him that,
'Of the fruit of your loins
I shall establish (a king) upon your throne.'
[There is a wordplay between "karsakh" ("your loins") and "kursaykh" ("your throne.")--PY]
31. And he foresaw and spoke concerning the resurrection of the Meshikha, that he was not left in Sheol, nor did his body [literally: his corpse] see corruption. 32. Allaha raised this Yeshua, and we, all of us, (are) his witnesses. 33. And this is he who is exalted at the right hand of Allaha, and received the promise from Abba concerning the Rukha d'Qudsha. And he has poured out this gift, which behold you see and you hear. 34-35. For it was not (that) Dawid did ascend into Heaven, because he said,
'Mar-YHWH said to Mari,
'Sit yourself at my right hand,
until I place your enemies (as) a footstool for your feet'.'
36. Certainly, therefore, let all the house of Israel know that Allaha has made this Yeshua, whom you crucified, MarYaH and Meshikha."

¶37. And when they heard these things they were touched in their hearts, and they said to Shimon and the rest of the Shelikha, "What should we do, our brothers?" 38. Shimon said to them, "Repent and be baptized each of you in the name of Mar-YHWH Yeshua for the forgiveness of sins, that you may receive the gift of the Rukha d'Qudsha. 39. For the promise was to you and to your children and to all those who are far away, he whom Allaha will call them." 40. And with many other words he would witness to them and he would beseech them while saying, "Save (yourselves) from this perverse generation."
41. And some of them readily received his word and believed and were baptized. And there were added in that day about three thousand souls. 42. And they were steadfast in the teaching of the Shelikha and they were fellowshipping in prayer and in the breaking of the Eucharista [Eucharist; also in Acts 20:7].

¶43. And fear came to every soul, and many signs and mighty deeds occurred by the hands of the Shelikha in Urishlim.
44. And all those who had believed were as one, and everything that they had were held in common. 45. And those who had a possession would sell it and would divide it to each one according to whatever was in need. 46. And everyday they were steadfast in the temple with one soul. And at home they were breaking loaves of bread. And they were receiving food while rejoicing, and in the simplicity of their hearts 47. they were praising Allaha while finding favor before all the people. And everyday Maran would add to those who lived among the eidta [congregation].

The Acts of the Apostles
Chapter 3
1. And it happened that while Shimon Keepa and Yukhanan were going up to the temple together at the time of prayer of the ninth hour, 2. and behold, a certain man who (was) lame from the womb (of) his mother these (men) were carrying who were accustomed to bringing and placing him at the gate of the temple, which was called Beautiful, that he might request zedqata [alms] from those who were entering the temple. 3. When this (man) saw Shimon and Yukhanan entering the temple, he was beseeching from them to give him zedqata [alms].
4. And Shimon and Yukhanan stared at him and they said to him, "Stare at us!" 5. And he stared at them while he was expecting to receive something from them. 6. Shimon said to him, "I have no gold and silver, but that which I have I will give to you. In the name of Yeshua the Meshikha the Nazarene, rise up (and) walk!" 7. And he took him by his right hand and raised him up. And at that moment his feet and his ankles were established. 8. And he leaped up (and) stood and walked and entered with them into the temple while walking and leaping and praising Allaha. 9. And all the people saw him while walking and praising Allaha. 10. And they recognized that he was that vagrant who would sit all day and ask for zedqata [alms] at the gate that was called Beautiful. And they were filled with amazement and wonder concerning the thing that happened.

¶11. And while he was holding Shimon and Yukhanan, all the people ran while marveling to them to the porch that was called Solomon's. 12. And when Shimon saw (it), he answered and said to them, "Men, sons of Israel, why are you in wonder at this (man)? Or why do you stare at us, as if it is by our own strength or by our authority we did this, that this (man) might walk?
13. 'The Allaheh of Awraham and of Iskhaq and of Yaqub,'
the Allaha of our forefathers, He has glorified His Son Yeshua, he whom you delivered up and whom (you) denied before the face of Peelatos after he saw it fitting to let him go.
14. But you denied the Holy and Zadiqa, and you requested for yourselves a murderous man to be given to you. 15. And that Prince of Life whom you killed Allaha raised from the dead, and we-- all of us-- are his witnesses. 16. And in the faith of his name, this man that you see and you know, he has strengthened and healed. And the faith that is in him has given him this wholeness before all of you. 17. But now our brethren, I know that you did this in ignorance, as did your leaders. 18. And Allaha, according to that which beforehand He preached by the mouths of all the prophets that His Meshikha would suffer, has fulfilled (it) in this manner. 19. Repent, therefore, and be turned so that your sins be blotted out and times of rest come to you from before the presence of Mar-YHWH. 20. And He sent to you that which He had prepared for you, Yeshua the Meshikha, 21. whom it is necessary for heaven to receive until the fullness of the times of all these (things) that Allaha spoke by the mouth of His holy prophets of old.
22-23. For Moshe said that,
'Mar-YHWH will raise up for you a prophet from your brothers.
Hear him like me in everything that he speaks to you,
and it will be (that) every soul which does not hear that prophet,
that soul will perish from his people.'
24. And the prophets, all of them, from Shmuel and those who were after him, spoke and preached concerning those days. 25. You are the sons of the prophets and of the covenant, that which Allaha placed on our forefathers when He said to Awraham that,
'In your seed all the tribes of the earth will be blessed.'
26. To you first Allaha appointed and sent His Son, blessing you if you turn and repent from your evils.

The Acts of the Apostles
Chapter 4
1. And while they were speaking these words to the people, the kahna and the Sadducees and the leaders of the temple arose against them 2. while they were being furious at them, because they taught the people and they preached concerning the resurrection, that is from the dead, by the Meshikha. 3. And they laid hands upon them and they watched over them till the next day, because evening was drawing near. 4. And many who were hearing the words were believing, and they were about five thousand men in number.

¶5. And on the next day, the leaders and the elders and the Sapra assembled, 6. and also Khanan the Rab-Kahna and Qayapa and Yukhanan and Alexandros and those who were from the line [possibly: 'tribe' or 'family'] of rabbi-kahna.
7. And after they had placed them in the midst, they were asking them that, "By which power or by what name have you done this?" 8. Then Shimon Keepa was filled with the Rukha d'Qudsha and he said to them, "Leaders of the people and elders of the house of Israel, listen. 9. If we are judged today by you concerning the good thing that happened to the sick man, that by what means this (man) was healed, 10. let this be known to you and to all the people of Israel, that by the name of Yeshua Meshika the Nazarene, he whom you crucified, he whom Allaha raised from the dead, by him-- by the same one-- behold this (man) stands before you being whole!
11. This is the stone that you builders have rejected,
and he has become the head of the corner.

12. And there is not purqana [deliverance] by another man,
for there is not another name under heaven that is given to men by which it is proper to have life!"
13. And when they heard the words of Shimon and of Yukhanan that they spoke boldly, they perceived that they knew not the scrolls and they were ignorant, and they marveled at them, and they recognized them that they were associated with Yeshua. 14. And they saw standing with them the lame man, he who had been healed, and they were not able to say anything against them. 15. Then they commanded that they remove them from their assembly, and they were saying to one another, 16. "What should we do to them-- to these men? For behold, a visible sign that has happened by their hands is known to all the dwellers of Urshlim, and we are not able to deny it! 17. But so that this news does not spread among the people anymore, let us threaten them that they should not speak in this name again to anyone among the sons of men." 18. And they called them and commanded them that they should absolutely not speak or should they teach in the name of Yeshua. 19. Shimon Keepa and Yukhanan answered and said to them, "If it is right before Allaha that we obey you more than Allaha, you judge. 20. For we are not able to not speak about that which we have seen and heard." 21. And they threatened them and freed them, for they found not against them a cause to place on their head [re: 'a cause to...': idiomatic for 'a crime to charge them with'] because of the people, for everyone was glorifying Allaha for the thing that happened, 22. for that man in whom this sign of healing happened was more than forty years old.

¶23. And when they were freed, they went to their brethren and related to them everything that the kahna and elders had said. 24. And they, when they heard, they raised their voice as one to Allaha, and they said, "MarYaH, you are Allaha, He who made heaven and earth and the seas and everything that is in them. 25-26. And you are He who spoke through the Rukha d'Qudsha by the mouth of Dawid your servant,
'Why do the nations rage,
and the peoples plan worthless (things)?
The malka and rulers of the earth have risen
and have deliberated as one
against Mar-YHWH and against His Meshikah.'
27. For certainly in this city were gathered Herodus and Peelatos with the gentiles and the assembly of Israel against the Holy One, your son Yeshua, he whom you have anointed, 28. to do everything that your hand and your will foreordained to be.
29. And even now MarYaH, look and see their threats, and give to your servants, that they be boldly preaching your Word, 30. while you extend your hand for healings and mighty works and signs to be in the name of your Son the Holy One, Yeshua." 31. And after they had beseeched and they had made supplication, the place in which they were assembled was shaken and all of them were filled with the Rukha d'Qudsha, and they were speaking the Word of Allaha boldly.

¶32. Now the assembly of men-- those who were believing-- had one soul and one mind, and no man among them would say concerning the possessions that he had possessed that they were his, rather, everything that they had was in common. 33. And they the Shelikha were testifying with great power concerning the resurrection of Yeshua the Meshikha. And great grace was with all of them. 34. And there was no man among them who was lacking, for those who had possessed fields and houses would sell (them) and brought the price of whatever was sold 35. and placed it at the feet of the Shelikha, and it was given to each man according to whatever that he would need. 36. Now Yosip, he who was named by the Shelikha 'Bar-Naba,' which is interpreted 'Bara-daBuoyaa' [Son of Comfort/Encouragement], a Levite from the region of Cyprus, 37. had a field and he sold it and brought its price and placed (it) before the feet of the Shelikha.

The Acts of the Apostles
Chapter 5
1. And a certain man whose name was Khanan-Yah [Yah is Merciful], with his wife whose name was Shapeera [Beauty], sold his field. 2. And he took from its sale price and he hid it while his wife knew of it. And he brought with him some of the money [or: silver] and placed it before the feet of the Shelikha. 3. And Shimon said to him, "Khanan-Yah, why is it that Satana has filled your heart thus that you should lie in (the presence of) the Rukha d'Qudsha, and that you should hide some of the money of the proceeds of the field? 4. Was it not yours before it was sold? And after it was sold, again you were in control over its proceeds. Why have you decided [literally: placed in your heart] to do this spectacle? You have not lied in (the presence of) men, but in (the presence of) Allaha."
[In ancient Semitic thought the heart, not the brain, was the seat of intelligence.--PY]
5. And after Khanan-Yah heard these words, he fell down and died. And there was a great fear among all those who heard. 6. And those who were young among them rose up and they gathered him together, took him outside, and buried him.
7. And after three hours had passed, his wife also entered while not knowing what happened. 8. Shimon said to her,
"Tell me whether you sold the field for these proceeds." And she said, "Yes, for these proceeds." Shimon said to her, "Because you have deliberated to tempt of Mar-YHWH Ruokheh [His Spirit], behold the feet of the grave diggers of your husband (are) at the door, and they will take you out." 10. And at that moment, she fell before their feet and she died. And those young men entered and found her dead, and they gathered (her) up, took her away, and buried her next to her husband. 11. And there was a great fear in all the eidta [congregation], and in all those who heard.
12. And many mighty deeds and signs occurred by the hands of the Shelikha among the people. And they were all assembled together in the Porch of Shlemon. 13. And of other men, not one dared to touch to them, rather the people magnified them.[re: touch: this word can mean "join/commune" but also "touch," the latter undoubtedly the correct reading. The Greek versions mistranslated this word as "join." There is also a wordplay between the roots qrb (touch) and yrb (magnify). --PY]
14. And more were added, those who believed in Mar-YHWH, an assembly of men and of women.
15. They brought out the sick while lying on pallets into the markets so that when Shimon should come, that at least his shadow might rest on them. 16. Now many came to them from other cities that were around Urishlim while bringing the sick and those who had unclean Rukha. And all of them were healed.

¶17. And the Rab-Kahna and all those who were with him who were of the doctrine of the Sadducees were filled with envy. 18. And they placed hands on the Shelikha, and seized (and) bound them in prison. 19. Then during the night, a malaka of Mar-YHWH opened the door of the prison and took them out and said to them,
"Go stand at the temple and speak to all the people these words of life."
21. And they went out at dawn and entered the temple and were teaching. Now the Rab-Kahna and those who were with him called for their companions and for the elders of Israel, and sent to the prison to bring them-- the Shelikha-- out. 22. And when those who were sent by them went, they did not find them (in) prison, and they returned 23. saying,
"We found the prison which was locked securely, and also the guards who stood at the door. And we opened (it) and we did not find a man there!"
24. And when the rabbi-kahna and leaders of the temple heard these words, they were astonished at them and were thinking, "What is this?"
25. And a man came and informed them that, "Those men that you confined (in) prison, behold they are standing in the temple and teaching the people!" 26. Then the leaders departed with the guards to bring them, not by violence for they were afraid lest the people would stone them. 27. And when they brought them (and) raised them before all the assembly, and the Rab-Kahna began to say to them, 28. "Did we not indeed command you that you should not teach anyone in this name? But behold, you have filled Urishlim with your doctrine. And you desire to bring the blood of this man upon us!"
29. Shimon with the Shelikha answered and said to them, "It is proper to be persuaded towards Allaha more than towards men. 30. The Allaha of our forefathers raised Yeshua, he whom you killed when you hung him on the tree, 31. this one Allaha has established a Prince and a Savior, and He has exalted him by His right hand so that He might give repentance and forgiveness of sins to Israel. And we are witnesses of these words and the Rukha d'Qudsha, He who Allaha gives to those who believe in him."
33. And after they heard these words, they were enraged with anger and they were contemplating to kill them. 34. And a certain (man) of the Pharisees whose name was Gamaliel, a teacher of the namusa and honored by all the people, arose and he commanded that they take the Shelikha outside for a short time. 35. And he said to them,
"Men, sons of Israel, take heed to yourselves and determine what is right to you to do about these men. 36. For from before this, Tawda rose up this age and said concerning himself that he (was) something great, and something like four hundred men followed after him. And he was killed, and those who followed after him were scattered and became like nothing. 37. And after him, Yehuda the Galilean arose in the days that men were registered for the poll tax and caused many people to turn after him, and he died and all those who were following after him were scattered.
38. And now I say to you, keep yourselves from these men and leave them alone, for if this thinking and this work is from men, they will disintegrate and pass away. 39. But if (it) is from Allaha, (it) is not attainable to halt it with your hands, lest you find yourselves standing against Allaha." 40. And they listened to him and they called the Shelikha, and they scourged them and they commanded them that they not speak in the name of Yeshua, and they released them. 41. And they departed from before them rejoicing that they were worthy because of The Name to be despised. 42. And they would not cease all day to teach in the temple and at home and to preach about Maran Yeshua the Meshikha.

The Acts of the Apostles
Chapter 6
1. And in those days as the talmida increased, the Hellenistic talmida were murmuring against the Hebraistic that their widows were neglected during the daily distribution. 2. And the twelve Shelikha called the whole assembly of talmida and they said to them, "It is not good that we should neglect the Word of Allaha and serve tables. 3. Therefore my brothers, examine and pick seven men from among you that have a good reputation [literally: have witness] and who are full of Ruokheh [His Spirit] of Mar-YHWH and wisdom, and we will set them over this issue. 4. And we will be steadfast in prayer and in the ministering of the Word."
5. And this saying was pleasing before all the people. And they chose Astapanos, a man who was full of faith and the Rukha d'Qudsha, and Pileepos and Prachros and Niqanor and Temon and Parmena and Neqlaos an Antiochene proselyte. 6. These stood before the Shelikha, and after they prayed they laid hands upon them.
7. And the Word of Allaha spread and the number of talmida in Urishlim increased greatly, and many people of the Yehudeans were obedient to the faith.

¶8. Now Astapanos was full of grace and power and would perform signs and wonders among the people. 9. And men from the assembly which is called the Libertines, and the Cyrenians and Alexandrians and those from Cilicia and from Asia rose up and were disputing with Astapanos, 10. and they were not able to stand against the wisdom and the Rukha which spoke by him. 11. Then they sent men and instructed them to say that, "We have heard him speak words of blasphemy against Moshe and against Allaha!"
12. And they stirred up the people and the elders and the Sapra and came and stood against him and seized him (and) brought him into the midst of the assembly. 13. And they set up false witnesses who said, "This man does not cease to speak words contrary to the namusa and against this holy place! 14. For we have heard him say that this Yeshua the Nazarene, he will destroy this place and will change the customs that Moshe delivered to you." 15. And all those who were sitting in the assembly stared at him, and they saw his face as the face of a malaka.

The Acts of the Apostles
Chapter 7
1. And the Rab-Kahna asked him that, "If, were these (things) so?" 2. And he said, "Men, our brothers and our fathers, listen. The Allaha d'tishbokhtha [of glory] appeared to our father Awraham when he was in Beth-Nahrain before he came to dwell in Kharran, 3. and He said to him,
'Depart from your land
and from among the sons of your kinsmen,
and come into the land,
that which I will show you.'
4. And then Awraham departed from the land of the Chaldeans and came (and) dwelt in Kharran. And after his father had died, Allaha moved him from there to this land in which you dwell today. 5. And He did not give him an inheritance in it, not even a step of the foot, yet He promised that He would give it to him as an heirloom, to him and to his seed while he had no son. 6-7. And Allaha spoke with him saying to him that,
'Your seed will be a sojourner in a foreign land,
and he will (be) subject to it,
and they will treat him wickedly (for) four hundred years,
and the people whom they will serve (in) bondage,
I will judge them.
And after these things they will depart and serve me in this land,'
Allaha said.
8. And He gave the covenant of circumcision to him. And then he fathered Iskhaq and circumcised him on the eighth day. And Iskhaq fathered Yaqub and Yaqub fathered our twelve fathers. 9. And those our fathers were jealous of Yosip and sold him in Misrayin. And Allaha was with him, 10. and He delivered him from all his oppression. And He gave grace and wisdom to him before Pharaoh malka of Misrayin, and appointed him ruler over Misrayin and over all his house. 11. And there was a famine and great affliction in all Misrayin and in the land of Canaan, and our fathers had nothing to sustain (them). 12. And after Yaqub heard that there was sustenance in Misrayin, he sent our fathers first, 13. and when they went the second time, Yosip made himself known to his brothers and the nationality of Yosip was made known to Pharaoh. 14. And Yosip sent for and brought his father Yaqub and all his family. And they were seventy and five souls in number.
15. And Yaqub went down to Misrayin and died there, he and our fathers. 16. And he was moved to Shechem and was placed in the tomb that Awraham had purchased with money from the sons of Khamor.
17. And when the time arrived for the things that Allaha had promised by oaths to Awraham, the people increased and grew strong in Misrayin 18. until another malka rose up over Misrayin who did not know Yosip. 19. And he plotted against our kindred and dealt wickedly with our fathers, and commanded that their infant males be cast out so that they might not live. 20. In that same time Moshe was born. And he was pleasing to Allaha and he was reared three months in his father's house. 21. And when he was cast out from his mother, the daughter of Pharaoh found him and reared him as a son for herself. 22. Moshe was trained in all the wisdom of the Egyptians, and he was prepared in his words and also in his deeds.
23. And when he was forty years old, it entered into his heart to visit his brethren, the sons of Israel. 24. And he saw one of the sons of his tribe persecuted, and he avenged him and passed judgment for him and he killed the Egyptian, he who had wronged him.[In verses 24-27, Stephen plays 4 times on the dual meaning of the root SKL, 'wrong, understand.'-- PY] 25. And he hoped that his brethren, the sons of Israel, would understand that Allaha would give purqana [deliverance] to them by his hand, but they did not understand. 26. And on another day he was seen by them while they quarreled with one another. And he was persuading them to reconcile, saying
'Men, you (are) brothers. Because of what (reason) do you wrong one another?' 27. But he who was wronging his companion pushed him away from his presence and said to him,
'Who has set you over us as a ruler and judge? 28. What, do you seek to kill me as you killed the Egyptian yesterday?' 29. And Moshe fled at this word and was a sojourner in the land of Midian, and he had two sons. 30. And after forty years were completed to him, there appeared to him in the wilderness of the Tuor [Mountain] of Sinai a malaka of Mar-YHWH in a fire that burned in a bush.[There is a word-play with SNIA ("bush") and SINI ("Sinai").-- PY] 31. And when Moshe saw (it), he was amazed at the vision, and as he drew near to see (it), Mar-YHWH said to him in a voice,
32. ENA-NA
the Allaha of your fathers,
the Allaheh of Awraham
and of Iskhaq and of Yaqub.
And while Moshe was trembling, he did not dare to stare at the vision. 33-34. And Mar-YHWH said to him,
'Loose your sandals from your feet,
for the ground that you stand upon is holy.
Indeed, I have seen the affliction of my people who are in Misrayin,
and I have heard its groans,
and I have come down to deliver them.
And now come,
I will send you to Misrayin.'
35. This is Moshe whom they denied, saying, 'Who set you over us as a ruler and judge?' Allaha sent to them him-- this one-- a rasha [ruler] and paruqa [deliverer] by the hands of a malaka, He who appeared to him in a bush. 36. This is he who brought them out after he did signs and wonders and mighty acts in the land of Misrayin and in Yama-Suph [the Sea of Reeds] and in the wilderness (for) forty years. 37. This is Moshe, he who said to the sons of Israel that,
'Mar-YHWH Allaha will raise up for you from your brothers a prophet like me.
Listen to him.'
38. This is he who was in the assembly in the wilderness with the malaka, he who spoke with them and with our forefathers on the Tuora of Sinai, and he is the one who received the living words, that he might give (them) to us. 39. And our forefathers did not desire to obey him, rather, they left him and in their hearts they returned to Misrayin, 40. saying to Ahron,
'Make Allahas for us to go before us, because this Moshe who brought us out from the land of Misrayin, we do not know what has happened to him.'
41. And they made a calf for themselves in those days, and they sacrificed sacrifices to the images, and they were rejoicing in the work of their hands. 42-43. And Allaha turned away and delivered them to serve the powers of heaven as it is written in the books of the prophets,
'Why, for forty years in the wilderness did you sons of Israel offer me a slain animal or a sacrifice?
But you have taken the tabernacle of Moloch
and the star of the Allaha of Rephan
that you made images to be worshipped.
I will remove you beyond Babel.'
44. Behold, the tabernacle of the testimony of our fathers in the wilderness was as He commanded, who spoke with Moshe to make it in the likeness that He showed him.
45. And also indeed this same tabernacle our fathers brought with Yeshua [Joshua] into the land that Allaha gave them (as) an inheritance from those nations that He cast out from before them. And it was carried until the days of Dawid, 46. he who found mercy before Allaha and asked that he find a tabernacle for the Allaheh [Allaha] of Yaqub. 47. But Shleemon built the house. 48. And the most High does not dwell in the work of hands, as the prophet said that,
49-51. 'Heaven (is) my throne,
and the earth a footstool that is under my feet.
What is the house that you build for me?'
says Mar-YHWH,
'Or what is the place of my rest?
Behold, did not my hand make all these (things)?
O stiff of neck
and without circumcision in their heart and in their hearing.

You always stand against the Rukha d'Qudsha. As your forefathers (were), you also (are). 52. For which of the prophets have (you) not persecuted? And your forefathers have killed those who foretold about the coming of the Zadiqa, he whom you delivered up and whom you killed! 53. And you have received the namusa by way of the command of malaka and you have not kept it!"

¶54. And when they had heard these (things), they were filled with anger within themselves and they were gnashing their teeth against him. 55. And while he was full of faith and the Rukha d'Qudsha, (he) stared into heaven and saw the tishbokhtha [glory] of Allaha and Yeshua standing at the right hand of Allaha. 56. And he said,
"Behold, I see heaven opened and the Son of Man standing at the right hand of Allaha!"
57. And they cried out in a loud voice and covered their ears and all of them rushed upon him. 58. And they seized (him and) took him outside of the city and they were stoning him, and those who testified against him laid their garments at the feet of a certain young man who was called Shaul. 59. And they were stoning Astaphanos while he prayed, and he said
"Maran Yeshua, receive ruokhi [my spirit]!"
60. And after he kneeled down, he cried out in a loud voice and said,
"Maran, do not cause this sin to stand against them!"
And after he had said this, he lied down.

The Acts of the Apostles
Chapter 8
1. Now Shaul consented and participated in his murder. And there was a great persecution of the eidta [congregation] that was in Urishlim in that day. And all of them except the Shelikha alone were scattered in the villages of Yehud and also among the Shamaritans. 2. And they-- men, mahaymina [believers/ faithful ones]-- gathered Astaphanos up (and) buried him. And they were mourning greatly over him. 3. Now Shaul persecuted the eidta [congregation] of Allaha while he entered homes and dragged away men and women, and he delivered (them) to prison.

¶4. And they who scattered traveled and preached the Word of Allaha.
5. Now Peleepos went down to a city of the Shamaritans and he preached to them concerning Meshikha, 6. and men, who when they heard his word there, heeded him and were persuaded by all that he said because they saw the signs that he did. 7. For many who (were) seized (by) unclean Rukha, cried out in a loud voice, and they went out from them. And others, paralytics and lame, were healed. 8. And there was a great joy in that city.
9. Now there was a certain man there whose name (was) Simon who lived in that city a long time, and deceived the people of Shamaria by his sorcery while magnifying himself and saying, "Ena-na great!" 10. And they were prostrating themselves towards him, all of them great and small. And they said, "This is the great power of Allaha," 11. and they persuaded him, all of them, because a long time he had persuaded them with his sorceries.
[re: prostrating themselves towards him: The root "TsLA" literally means "to prostrate oneself towards" in the sense of worship. It can also mean "heed" as the Greek translators understood it, but in this context the root is more properly translated "prostrate." The same root is present in verse 15's 'prayed.' Re: they persuaded him: i.e., they persuaded him that he was the "power of Allaha."-- PY]
12. But when they believed Pileepos who had preached the Kingdom of Allaha in the name of Maran Yeshua Meshikha, they were baptized, men and women. 13. And even Simon, he believed and was baptized and adhered to Pileepos. And when he saw the great signs and miracles that occurred by his hand, he was amazed and he marveled.
14. And when the Shelikha who were in Urishlim heard that the people of Shamaria had received the Word of Allaha, they sent Shimon Keepa and Yukhanan to them. 15. And they went down and prayed over them in order that they might receive the Rukha d'Qudsha, 16. for it was not upon one of them yet-- now they were only baptized in the name of Maran Yeshua. 17. Then they placed a hand upon them and they received the Rukha d'Qudsha.
18. And when Simon saw that by the placing of a hand of the Shelikha the Rukha d'Qudsha was given, he offered silver to them 19. saying,
"Give to me also this authority, that whomever that I place a hand upon, he will receive the Rukha d'Qudsha."
20. Shimon Keepa said to him,
"Your silver will go with you to destruction because you thought that the gift of Allaha could be obtained with the goods of the world.[re: 'obtained' and 'goods,' there is a wordplay on the root "QNA" (goods/obtain) here.--PY] 21. You have no part or portion in this faith because your heart is not straight before Allaha. 22. But repent of this your evil and beseech Allaha. Perhaps you will be forgiven the guile of your heart. 23. For I see that you are in bitter anger and in the bonds of iniquity."
]re: anger, the Aramaic word kabda can mean gall/liver/anger. The Greek versions mistranslate this as "gall of bitterness" instead of the more contextually proper "bitter anger."--PY]
24. Simon answered and said,
"You beseech for my sake from Allaha that not anything of these things that you have spoken come upon me."
25. Now when Shimon and Yukhanan had testified, and taught the Word of Allaha, and preached in many villages of the Shamaritans, they returned to Urishlim.

¶26. And a malaka of Mar-YHWH spoke with Pileepos and said to him,
"Rise up! Go to the south on the desert road that goes down from Urishlim to Gaza."
27. And he 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. See also note on Mt 19:12.]
28. And while he traveled to go, he sat in a chariot and was reading Eshaya the prophet. 29. And the Rukha said [this verb is in the feminine]
to Pileepos,
"Draw near and follow the chariot."
30. And when he had drawn near, he heard that he was reading Eshaya the prophet, and he said to him,
"If, do you understand what you read?"
31. And he said,
"How am I able to comprehend unless someone instructs me?"
And he beseeched from Pileepos that he come up and sit with him. 32-33. Now the section of the Scripture that in which he was reading was this:
"He was led as a lamb to the slaughter,
and as an ewe before the shearer is silent,
even thus he did not open his mouth.
He was led in his humiliation from confinement and from judgment.
And his generation, who will declare it,
because his life has been taken from the earth?"
34. And that mahaymina [believer/ faithful one] said to Pileepos,
"I beseech you concerning whom did this prophet speak-- concerning himself or concerning another man?"
35. Then Pileepos open(ed) his mouth and began to preach to him from this Scripture concerning Maran Yeshua. 36. And when they went on the road they arrived at a certain place that had water in it. And that mahaymina said,
"Behold, water! What is the obstacle so that I may be baptized?"
37. Omitted in Aramaic text.
38. And he commanded that the chariot stop. And both of them went down to the water. And Pileepos baptized him-- that mahaymina. 39. And after they got up from the water, the Ruokheh [His Spirit] of Mar-YHWH caught Pileepos up, and that mahaymina did not see him again, but he departed on his way rejoicing. 40. And Pileepos was found at Azotus, and from there was traveling around and preaching in all the cities until he came to Caesarea.

The Acts of the Apostles
Chapter 9
1. Now Shaul was yet full of intimidation and the fury of murder towards the talmida of Maran. 2. And he asked for letters from the Rab-Kahna to give to Darmsuq to the assemblies that if he should find men or women who follow in this path he might arrest (and) bring them to Urishlim. 3. And as he traveled and approached Darmsuq, suddenly a light from heaven shone upon him. 4. And he was thrown upon the ground, and he heard a voice that said to him,
"Shaul! Shaul!
Why do you persecute me? It is hard for you to kick the stakes."
5. He answered and said,
"Who are you, Mari?"
And Maran said,
"ENA-NA Yeshua the Nasraya, he whom you persecute. 6. But rise up (and) enter into the city,
and there will be spoken to you
concerning what you ought to do."
And the men who were traveling on the road with him were standing amazed because they heard only a sound, but a man was not visible to them. 8. And Shaul got up from the ground and he was not able to see anything though his eyes were open. And they brought him holding him by his hands to Darmsuq. 9. And he was not able to see (for) three days. And he did not eat and he did not drink.

¶10. Now there was a certain talmida in Darmsuq whose name was Khanan-Yah.[Yah is Merciful] And Mar-YHWH said to him in a vision,
"Khanan-Yah!"
And he said,
"Behold, (it is) I, Mari."
11. And Maran said to him,
"Arise. Go to the street that is called Straight and inquire at the house of Yehuda for Shaul who is from the city Tarsus. For behold while he was praying 12. he saw a man in a vision whose name (was) Khanan-Yah1 who entered and placed a hand upon him so that his eyes might be opened."
13. And Khanan-Yah said,
"Mari, I have heard from many concerning this man how much evil he has inflicted on Your holy ones in Urishlim. 14. And behold even here he has authority from the high kahna to arrest all those who call (upon) your Name!"
15. And Mar-YHWH said to him,
"Arise!
Go, because he (is) a vessel to me,
chosen to carry my Name among the Gentiles and among malka
and among the sons of Israel.
16. For I will reveal to him how much he will suffer because of my Name."
17. Then Khanan-Yah went to the house to him and placed a hand upon him and said to him,
"Shaul, my brother, Maran Yeshua has sent me, he who appeared to you on the road while you were coming, that your eyes might be opened and y'ou might be filled with the Rukha d'Qudsha."
18. And at once something that resembled scales fell from his eyes, and his eyes were opened. And he arose and (was) baptized. 19. And he received nourishment and was strengthened and was (a few) days with the talmida, those who were in Darmsuq. 20. And immediately he was in the assembly of the Yehudeans preaching about Yeshua, that he was the Son of Allaha.
21. And all those who were hearing him were amazed, and they were saying,
"Was not this he who was persecuting all those who were calling on this name in Urishlim? He was sent even here for this same (reason) to bind and take them away to the rabbi-kahna!"
22. Now Shaul was more so strengthened and was confounding those Yehudeans who were dwelling in Darmsuq while he was revealing that this is the Meshikha. 23. And after (many) days increased to him there, the Yehudeans made treachery against him to kill him. 24. But the plot was shown to him, to Shaul, that they were seeking to do (this) to him. And they were keeping watch (of) the gates of the city day and night to kill him. 25. Then the talmida placed him in a basket and let him down from the wall during the night.
26. And he went to Urishlim and desired to join the talmida, but all of them were afraid of him. And they did not believe that he (was) a talmida. 27. But Bar-Naba took him and brought him to the Shelikha and explained to them how on the road he had seen Mar-YHWH, and how he spoke with them, and how boldly he spoke in Darmsuq in the name of Yeshua. 28. And he went in with them and he went out into Urishlim.
29. And he was boldly speaking in the name of Yeshua and disputing with those Yehudeans who knew Greek, but those desired to kill him. 30. And when the brothers knew, they brought him to Caesarea by night, and from there they sent him to Tarsus.

¶31. Now the eidta [congregation] that was in all Yehuda and in Galeela and in Shamrin nevertheless had shlama in it. It grew, being built up and instructed in the fear of Allaha and in the comfort of the Rukha d'Qudsha.

¶32. And it happened that while Shimon was traveling in the cities, he came down also to the saints who dwelled in the city (of) Lud. 33. And he found a certain man named Anis who was laying on a pallet and was a paralytic eight years. 34. And Shimon said to him,
"Anya [Afflicted One], Yeshua the Meshikha heals you! Arise and make your bed!"
And immediately he arose. 35. And all who dwelt in Lud and in Saron saw him and turned to Allaha.

¶36. Now there was a certain talmidtha [female student] in the city of Yoppa whose name was Tabitha.[Gazelle] This (one) was rich in good deeds and in the zedqata [alms] that she did. 37. Now she became ill in those days and she died. And they washed her and laid her in an upper room. 38. And the talmida heard that Shimon was in the city (of) Lud, that which is on the side of Yoppa. And they sent to him two men to request of him that he not delay to come with them, 39. and Shimon arose (and) went with them. And when he came, they brought him up to the upper room and gathered. (And) all the widows stood around him weeping and showing to him the coats and cloaks, those that Tabitha had given to them while she lived. 40. But Shimon put all the people out and bowed down upon his knees and prayed, and he turned to the corpse and said,
"Tabitha, get up!"
And she opened her eyes, and when she saw Shimon she sat up. 41. And he stretched out his hand to her and raised her up and called to the saints and to the widows and presented her to them alive. 42. And this (thing) was known in all the city, and many believed in Maran. 43. And he was in Yoppa not a few days lodging in the house of Shimon the tanner.

The Acts of the Apostles
Chapter 10
1. Now there was a certain man in Caesarea, a centurion, whose name was Qurnelius, from the band of soldiers that is called Italiqa. 2. And he was zadiq [righteous] and feared Allaha, he and all his household. And he did many zedqata [alms] among the people, and he beseeched Allaha at all times. 3. This (man) clearly saw a malaka of Allaha in a vision (at) nine hours into the day, who came towards him and said to him,
"Qurnelia!"
4. And he stared at him and was afraid and he said,
"What, mari?"

And the malaka said to him,

"Your prayers and zedqatak [your alms] have come up before Allaha for a remembrance. 5. And now, send men to the city Yoppa and bring Shimon, who is called Keepa. 6. Behold he lodges in the house, that which is on the shore of the sea, of Shimon the tanner."
7. And when the malaka who spoke with him had departed, he called two of the sons of his household and a certain servant who feared Allaha, one who obeyed him 8. and told them everything that he saw, and he sent them to Joppa.

¶9. And on the next day while they traveled on the road and drew near to the city, Shimon went up to the roof to pray in the sixth hour. 10. And he hungered and desired to eat. And while they prepared for him, a stupor fell over him. 11. And he saw heaven being opened and a certain garment being held by four corners, and it resembled a great linen cloth. And it was descending from heaven to the earth, 12. and there were in it all creatures of four legs, and creeping things of the earth, and birds of heaven. 13. And a voice came to him that said,
"Shimon! Rise up, slaughter, and eat."
14. And Shimon said,
"(Allaha) forbid, Mari, because I have not ever eaten anything that is defiled and unclean!"
15. And again a second time a voice came to him that (said),
"That which Allaha has cleansed,
you should not consider defiled."
16. And this happened three times, and the garment was taken up to heaven. 17. And while Shimon marveled in himself what the vision that he had seen was, those men who were sent from Qurnelius arrived and inquired concerning the house that Shimon lodged in, and they came and stood at the gate of the courtyard. 18. And they called there and asked,
"Is Shimon who is called Keepa lodged here?"
19. And while Shimon thought about the vision, the Rukha said to him,
"Behold, three men seek you.
20. Arise, go down and go with them
while not letting your mind be divided because I (am) He (who) sent them."
21. Then Shimon went down to those men and said to them,
"I (am) whom you seek. What is the reason for which you have come?"
22. (They) said to him,
"A certain man, a centurion whose name is Qurnelius, a just (man) who fears Allaha and about whom all the people of the Yehudeans give testimony, was told in a vision by a holy malaka to send (and) bring you to his house and to hear the word from you.
23. And Shimon brought them in and received them (where) he was lodging. And at the end of the day he arose and he departed (and) went with them and some of the brothers of Yoppa went with him.

¶24. And on the next day, he entered Caesarea and Qurnelius was waiting for them while being assembled with him all his kin, and also the beloved friends that he had. 25. And when Shimon entered Qurnelius met him and fell down (and) worshipped at his feet. 26. And Shimon raised him up and said to him,
"Stand up! I also am a man."
27. And while he talked with him, he entered and found many who had come there. 28. And he said to them,
"You know that it is not lawful for a Yehudean man to associate with a foreign man who is not a son of his tribe, but Allaha showed to me concerning a man to not say that (he is) unclean or defiled. 29. Because of this I came promptly when you sent for me, but I ask you, for what reason did you send for me?"
30. Qurnelius said to him,
"Behold, four days have been until now since I was fasting. And in the ninth hour while I prayed in my house, a certain man wearing white stood before me. 31. And he said to me,
'Qurnelia! Your prayer has been heard, and of zedqatak [your alms] there is remembrance before Allaha. 32. But send to the city Yoppa and bring Shimon who is called Keepa. Behold he lodges in the house of Shimon the tanner on the shore of the sea. And he will come and will speak to you.'
And I sent at once to you, and you did well to come. And behold, we-- all of us-- are before you and desire to hear everything that was commanded to you from Allaha."

¶34. And Shimon opened his mouth and said,
"In truth I perceive that Allaha is not hypocritical, 35. but among all people, he who fears Him and works righteousness is acceptable to Him. 36. For (this is) the Word that He sent to the sons of Israel and gave sebar [hope], shlama, and shayna [tranquility] to them through Yeshua the Meshikha-- he is Mar-YHWH of all! 37. And you also know about the word that was in all of Yehuda that went out from Galeela after the baptism that Yukhanan preached 38. concerning Yeshua who was from Nasrath, that Allaha annointed with the Rukha d'Qudsha and with power. And this is he who traveled around and healed those who were oppressed by evil, because Allaha was with him.
39. And we (are) his witnesses concerning everything that he did in all the land of Yehuda and of Urishlim. Him, this same one the Yehudeans hung upon wood and killed him. 40. And Allaha raised him on the third day and allowed him to be seen openly. 41. But not to all people, but to us, those who were chosen by Allaha to be witnesses for him. For we ate and drank with him after his resurrection from the dead.
42. And he commanded us to preach and to witness to people that this is he who was ordained by Allaha (to be) the judge of the living and of the dead. 43. And all the prophets testified concerning him that whoever believes in his name will receive remission of sins."

¶44. And while Shimon was speaking these words, the Rukha d'Qudsha rested on all of them who were hearing the Word. 45. And the circumcised brothers, those who came with him, were amazed and astonished that the gift of the Rukha d'Qudsha was even poured out upon Gentiles. 46. For they were hearing them speaking in different tongues and they were magnifying Allaha. And Shimon was saying,
47. "Why, can any man forbid water that those should not be baptized, who behold have received the Rukha d'Qudsha as (have) we?"
48. Then he commanded them to be baptized in the name of Maran Yeshua the Meshikha. And they beseeched from him so as to stay with them (a few) days.

The Acts of the Apostles
Chapter 11
1. And it was heard by the Shelikha and the brothers who were in Yehuda that even Gentiles received the Word of Allaha. 2. And while Shimon went up to Urishlim, those who were from circumcision were contending with him 3. while they were saying that, "With uncircumcised men, he enters and dines with them." 4. And Shimon was expounding to them, saying repeatedly 5. that,
"While I was praying in Yoppa, I saw in a dream a certain garment that was descending, one which resembled a linen cloth. And it was fastened by four (of) its corners and it was drawn out from heaven. And it came all the way towards me. 6. And I looked at it and I saw that there was in it four-footed animals and insects of the earth, and even birds of the sky. 7. And I heard a voice that said to me,
'Shimon! Rise up, slaughter, and eat.'
8. And I said,
"(Allaha) forbid, Mari, because the unclean and the defiled has not ever entered upon my mouth!"
9. And again a voice from heaven said to me,
"That which Allaha has cleansed you should not regard as defiled."
10. This occurred three times and everything was taken up to heaven. 11. And at that moment three men who were sent to me from Qurnelius from Caesarea came and stood at the gate of the courtyard that I had lodged in. 12. And the Rukha said to me to go with them without doubt and those six brothers came with me also. And we entered the house of the man.
13. And he reported to us how he saw a malaka who stood in his house and said to him to,
"Send to the city (of) Yoppa and bring Shimon who is called Keepa. 14. And he will speak with you words by which you will live, you and all your house."
15. And as I went out there to speak, the Rukha d'Qudsha rested upon them, as how (it did) upon us from before. 16. And I remembered the word of Maran when he said that,
'Yukhanan baptized with water,
but you will baptize with the Rukha d'Qudsha.'
17. If therefore Allaha gives in an equal way the gift to those Gentiles who believe in Maran Yeshua the Meshikha as also to us, who was I that I should be able to hinder Allaha?"
18. And when they heard these words they became silent and they praised Allaha. And they were saying that,
"Perhaps Allaha has also given the Gentiles repentance to life."

¶19. And those who were scattered by the persecution that happened on account of Stephen were reaching all the way to Poniqa, and even to the country of Qupros and to Antiochia while they were not speaking with anyone, except only a word with Yehudeans.
20. Now there were men among them from Qupros and from Qorene. They were entering Antiochi and were speaking with Greeks and were preaching concerning Maran Yeshua. 21. And there was the hand of Mar-YHWH among them, and many believed and turned (their) face towards Mar-YHWH.

¶22. And this was heard by the ears of the sons of the eidta [congregation] in Urishlim. And they sent Bar-Naba to Antiochi, 23. and when he arrived there and saw the grace of Allaha, he rejoiced and was beseeching from them that they should be followers to Maran with all their heart. 24. Because he was a good man and he was filled with the Rukha d'Qudsha and with faith, and many people were added to Maran. 25. And he was departing to Tarsus to seek Shaul, 26. and when he found him, he brought him with him to Antiochia. And they were gathered as one in the eidta [congregation] a whole year, and they taught many people. From that time the talmida in Antiochi were first called Kristyane. 27. And in those days they-- prophets-- came from Urishlim to there.

¶28. And one from them whose name was Agabus arose and informed them by the Ruokh that a great famine would occur in all the area. And this famine happened in the days of Qlodius Qasar. 29. And moreover, the talmida-- each one of them-- determined to send according to what he had to the service of the brothers, those who were dwelling in Yehuda, 30. and they sent by way of Bar-Naba and Shaul to the elders who were there.

The Acts of the Apostles
Chapter 12
1. And at that time Herodus the malka, he who was named Agripus, was laying hands on some to ill-treat them who were in the eidta [congregation]. 2. And he killed Yaqub the brother of Yukhanan with a sword. 3. And when he saw that this pleased the Yehudeans, he was proceeding to also capture Shimon Keepa. And these were the days of the (Feast of) Patira. 4. And he seized him and placed him in prison, and delivered him (to) sixteen soldiers to watch him so that after the Petskha he might deliver him to the people of the Yehudeans.
5. And as Shimon was watched in prison, a constant prayer was offered by the eidta [congregation] to Allaha for his sake. 6. And in it-- in that very night toward the dawn-- he was preparing to deliver him as Shimon was sleeping among two soldiers and he was bound by two chains and others were guarding the gate of the prison. 7. A malaka of Mar-YHWH stood above from him, and a light shined in all the building. And he struck him on his side and woke him and said to him, "Arise quickly!" And the chains fell from his hands. 8. And the malaka said to him, "Gird up your loins and put on your sandals." And he did so, and again he said to him, "Wrap (yourself with) your garment and come after me." 9. And he went out and he was following after him while he was not realizing that it was true that (it) was happening by the malaka, for he was thinking that he was seeing a vision. 10. And after they passed the first watch and the second, they came all the way to the gate of iron. And (it) was opened to them of its own will. And after they went out and passed one street, the malaka departed from his presence. 11. Then Shimon realized and said,
"Now I know in truth that Mar-YHWH sent His angel and freed me from the hand of the malka Herodus and from the thing which the Yehudeans had planned against me."
12. And after he understood he came to the house of Maryam, the mother of Yukhanan, he who was named Marqus, because many brothers were gathered and praying there. 13. And he knocked on the gate of the courtyard and a girl whose name (was) Roda came out to answer him. 14. And she recognized the voice of Shimon, and in her joy she did not open the gate to him. Rather, she turned back quickly and said to them,
"Behold, Shimon stands at the gate of the courtyard!"
15. They said to her,
"You are very confused!"
And she was contending that this was so. They said to her,
"Perhaps it is his angel!"
16. And Shimon was knocking at the gate and they went out (and) saw him and they were amazed. 17. And he was waving his hand to them so as that he might silence them. And he entered and related to them how Mar-YHWH had brought him out from prison. And he said to them,
"Proclaim these things to Yaqub and to our brethren."
And he went out (and) departed to another place. 18. And after it became morning there was a great uproar among the soldiers concerning Shimon-- about what had happened to him. 19. Now after Herodus sought him and could not find him, he judged them-- the guards-- and commanded that they should die, and he departed from Yehuda and was in Caesarea.

¶20. And because he was angry at the Tyrians and at the Sidonians, they gathered and came to him as one and persuaded Blastus, the chamberlain of the malka, and asked of him that (they) might have shayna [cultivated land], because the provision of their country was from the kingdom of Herodus.
[re: shayna, the Greek versions mistranslate this Aramaic word as "peace"; a possible secondary meaning of the word is "cultivated land" (cf. Yaqub 3:18 also mistranslated by the Greeks)-- this reading makes far more sense contextually in a time of famine (cf. Acts 11:28.) - PY. Lataster notes that James 3:18 should be translated from the original Aramaic as: "And the fruit of righteousness is sown in the shayna [cultivated land] of them that make shlama ." 'Shayna' can mean tranquility/peace-- see Lk 11:21, Lk 12:51, and esp. Acts 10:36. However, for James 3:18 and Acts 12:20, the contextually-proper rendition is 'cultivated land.']

21. Now on a notable day, Herodus was dressed in the clothing of the kingdom. And he sat upon the judgment seat and was speaking with the crowds,. 22. and all the people were crying out and saying,
"These sayings are of a Allaha and are not of the sons of men!"
23. And because he did not give tishbokhtha [glory] to Allaha, at that moment the malaka of Mar-YHWH struck him, and he swarmed with worms and died. 24. And the Sebartha of Allaha was preached and it grew.

¶25. Now Bar-Naba and Shaul returned from Urishlim to Antiochi after they had finished their service, and they took with them Yukhanan, he who was named Marqus.

The Acts of the Apostles
Chapter 13
1. Now there was in the eidta [congregation] prophets and teachers of Antiochia: Bar-Naba, and Shimon who was called Niger, and Luqius who was from the city Qorena, and Manuel, a son of the rearers of the tetrarch Herodus, and Shaul. 2. And while they were fasting and supplicating to Allaha, the Rukha d'Qudsha said to them,
"Set apart Shaul and Bar-Naba to me to do that which I have called them."
3. And after they had fasted and they had prayed, they laid hands upon them and they sent them.

¶4. And while they were being sent by the Rukha d'Qudsha, (they) went down to Seluqya. And from there they traveled by sea up to Qupros. 5. And after they went in the city Salamna, they were preaching the Word of Maran in the congregation of the Yehudeans. And Yukhanan was ministering to them.
6. And after they had traveled the entire island up to the city Papos, they found a certain man, a Yehudean sorcerer whose name was Bar-Shuma, who was a false prophet, 7. this man who a wise man was following who was the proconsul and was called Sargius-Polous. And the proconsul called to Shaul and to Bar-Naba and was seeking to hear the Word of Allaha from them. 8. Now he was standing against them, this sorcerer Bar-Shuma, his name which is interpreted Alumas [Magician] because he was desiring to turn the proconsul away from faith. 9. And Shaul-- he who was called Polous-- was filled by the Rukha d'Qudsha and stared at him, 10. and he said,
"O son of Akelqartza, full of deceits and all evils and enemy of all righteousness, will you not cease to pervert the straight paths of Mar-YHWH? 11. And now the hand of Mar-YHWH is upon you, and you will be blind and you will not see the sun for a time."
1. Arabic name meaning "magician."
And at that moment obscurity and darkness fell upon him and he was wandering about and seeking someone who would take (him) by his hand. 12. And after the proconsul saw the thing which had happened, he marveled and he believed in the teaching of Mar-YHWH.

¶13. Now Polous and Bar-Naba journeyed from the city Papos by sea and they came to Perga, a city of Pamphylia. And Yukhanan separated from them and he went to Urishlim.
14. But they departed from Perga and came to Antiochia, a city of Pisidia. And they entered into the congregation and they sat down on the day of the Shabbata. 15. And after the namusa and the prophets was read, the elders of the congregation sent for them and they said,
"Men, our brothers, if you have a word of comfort, speak with the people."
16. And Polous stood and waved his hand and said,
"Men, the sons of Israel and those who fear Allaha, hear! 17. The Allaheh of this people chose our forefathers and exalted and magnified them while they were sojourners in the land of Misrayin. And with a high arm, He brought them out from it. 18. And He nourished them forty years in the wilderness. 19. And he destroyed seven nations in the land of Canaan. And He gave their land to them (as) an inheritance.
20. And He gave judges to them (for) four hundred and fifty years until Shmuel the prophet. 21. And then they requested a malka, and forty years Allaha gave them Shaul, the son of Qish, a man from the tribe of Benyamin. 22. And He took him and raised Dawid the malka for them. And He testified concerning him and said,
'I have found Dawid the son of Ayshe a man according to my heart.
And he will do all of my will.'
23. From the seed of this (man), Allaha raised Yeshua the Paruqa [Deliverer] for Israel as was promised. 24. And He sent Yukhanan before his coming to preach the baptism of repentance to all the people of Israel. 25. And after Yukhanan completed his service, he said,
'Whom you do suppose that I am, I'm not!
But behold, he that comes after me, I'm not worthy to loosen the straps of his sandals.'
26. Men, our brothers, the sons of the tribe of Awraham and those who fear Allaha among you, the Word of salvation, it is sent to you. 27. For those dwellers of Urishlim and their leaders (did) not understand him, nor the books of the prophets which are read every week. Rather they condemned him and fulfilled everything that is written. 28. And while they could not find a cause for death whatsoever, they sought from Peelatos that they might kill him.
29. And after everything was fulfilled that was written concerning him, they took him down from the execution-stake and placed him in the grave. 30. But Allaha raised him from the grave. 31. And he was seen many days by those who came down from Galeela with him to Urishlim, and they are now his witnesses to the people. 32. And also behold, we preach to you that the promise, that which (was) to our forefathers, 33. behold Allaha has completed it to their children, to us, that he-- Yeshua-- was raised. It was written in the second Psalm that,
'You are my Son.
Today I have begotten you.'
34. And thus Allaha raised him from the grave so that he will not return again (and) see corruption as He said that,
'I will give the grace of Dawid the mahaymina [faithful one] to you.'
35. And again he said in another place that,
'You did not give your pure (one) to see corruption.'

¶36. For Dawid served the will of Allaha in his generation, and slept and was added to his fathers and saw corruption. 37. But this (man) whom Allaha raised did not see corruption. 38. Realize therefore my brothers that by him, by this (man), the remission (of) sins is announced to you. 39. And from all that which you were not able to be justified by the namusa of Moshe, by this (man) everyone who believes is justified.
40. Beware therefore lest the thing which is written in the prophets should come upon you, 41. that,
'See you despisers
and be astonished
and be destroyed
for I will work a work in your days,
that which you will not believe
(even) if someone tells (it) to you.'"

¶42. And while they were departing from their midst, they beseeched from them that they might speak on another Shabbata these words to them. 43. And after the congregation was dismissed, many Yehudeans and even proselytes who feared Allaha went after them. And they were speaking and persuading them to be adherents to the grace of Allaha. 44. And on another Shabbata all the city gathered to hear the Word of Allaha.
45. And when the Yehudeans saw the large gathering they were filled with envy and they were standing against the words that Polous was speaking, and they were blaspheming. 46. But Polous and Bar-Naba spoke boldly to them,
'Firstly, it was right that the Word of Allaha be spoken, but because you have pushed it away from yourselves and have determined among yourselves that you are not worthy of eternal life, behold we turn ourselves to the Gentiles. 47. For thus Maran commanded us as it is written that,
'I have prepared you (to be) a light to the Gentiles,
that you might be for life unto the limits of the earth.'

¶48. And while the Gentiles were hearing, they were rejoicing and glorifying Allaha, and those who were ordained to life that is everlasting believed. 49. And the Word of Mar-YHWH was spoken in all that country.
50. But the Yehudeans incited the rulers of the city and with them the wealthy women, those who were fearing Allaha, and they raised a persecution against Polous and against Bar-Naba, and they drove them out from their borders. 51. And while they went out, they shook off the dust of their feet against them, and they came to the city Ieqanon. 52. And the talmida were filled with joy and the Rukha d'Qudsha.

The Acts of the Apostles
Chapter 14
1. And they came and entered into the congregation of the Yehudeans, and thus they spoke among them so that many of the Yehudeans and of the Greeks believed. 2. But those Yehudeans who were not convinced incited the Gentiles to ill-treat them-- the brethren. 3. And (in) those days many were there and were openly preaching about Mar-YHWH. And He was witnessing concerning the Word of His Grace with miracles and with wonders that He was accomplishing by their hands.
4. And the entire people of the city was divided. There were (some) of them with the Yehudeans and some were adhering to the Shelikha. 5. Now a threat came upon them from the Gentiles and from the Yehudeans and their rulers that they might torment them and they might stone them with rocks. 6. And after they found out, they departed and sought refuge in the cities Lostra and Derbe of Logania and the villages that surrounded them.
7. And they were preaching there.

¶8. And a certain man was sitting in the city Lostra who was afflicted, who did not ever walk, lame in his legs from the womb of his mother. 9. This (man) listened to Polous as he spoke, and after Polous saw him and realized that there is faith in him that he might live, 10. he said to him in a loud voice,
"I say to you in the name of Maran Yeshua Meshikha, rise up upon your legs!"
And he rose leaping and walked. 11. And the crowd of people, after they saw the thing that Polous did, they lifted up their voices in the language of the land and said,
"The Allahas do resemble the sons of men, and have come down to us!"
12. And they named Bar-Naba 'mara' [the lord of] Allahas and Polous 'Hermes' because he began in speech. 13. And the priest of the lord of Allahas, one who was outside of the city, brought bulls and wreaths to the gate of the courtyard where they stayed, and desired to offer a sacrifice to them.
14. But Bar-Naba and Polous, after they heard, they tore their garments and leaped and went out among the multitude and cried out, 15. and they said,
"Men, what are you doing!? We also are sons of men, passionate like yourselves who are preaching to you that you should turn from these useless things towards the living Allaha, He who made the heavens and the earth and the seas and all that there is in them, 16. He who in a previous time allowed the Gentiles, all (of) them, that they might go in their own ways, 17. while He allowed not Himself without testimony in that He did much for them.
[re: much, Greek versions have it mistranslated as "good."--PY]
And He caused rain to descend from heaven for them, and He caused fruit to grow in their seasons. And He filled their hearts with cheer and gladness."
[re: cheer, Greek versions have it mistranslated as "food."--PY]
18. And while they had spoken these things, they barely restrained the people so that a man did not offer a sacrifice to them.

¶19. Now Yehudeans came there from Ieqanon and from Antiochia and incited the people against them. And they stoned Polous and dragged him away from the city, because they thought that he had died. 20. And the talmida gathered around him and he rose up (and) entered the city.
And on another day, he departed from there with Bar-Naba and came to the city Derbe.

¶21. And as they were preaching to the sons of that city they made talmida of many. And they returned (and) came to the city Lostra and to Ieqanon and to Antiochia, 22. after they had strengthened the souls of the talmida and had beseeched from them to remain in the faith, and had said to them that,
"It is right by much tribulation to enter into the Kingdom of Allaha."
23. And they raised up elders in every eidta [congregation] for them after they had fasted and prayed with them and they had committed them to Maran, he in whom they believed. 24. And while they traveled in the country of Pisidia, they came to Pampholia. 25. And after they spoke the Word of Mar-YHWH in the city Perge, they went down to Attalia.
26. And from there they journeyed by sea and they came to Antiochia, because from there they were committed to the grace of Mar-YHWH the work, that which they completed.[something's off] 27. And after they gathered all the eidta [congregation], they conveyed everything that Allaha did among them, and that He opened the gate of faith to the Gentiles. 28. And they remained there much time with the talmida.

The Acts of the Apostles
Chapter 15
1. Now men came down from Yehuda teaching them-- the brothers: "Unless you are circumcised in the manner of the namusa, you are not able to live." 2. And there was a great commotion and a debate between Polous and Bar-Naba with them. And it happened that on account of this debate Polous and Bar-Naba and the others with them went up to the Shelikha and the elders who were in Urishlim.
3. And the eidta [congregation] conducted (and) sent them, and they journeyed in all Phonicia and also Shamaria as they related about the reconciliation of the Gentiles. And they caused great joy to all the brethren. 4. And when they came to Urishlim, they were received by the eidta [congregation] and by the Shelikha and by the elders. And they narrated to them everything that Allaha did among them.
5. Now some-- those who believed from the teaching of the Pharisees-- stood up and they said that,
"It is necessary for you to circumcise them, and you should command them to guard the namusa of Moshe."

¶6. And the Shelikha and elders gathered together to look into this matter. 7. And after a great debate occurred, Shimon arose and said to them,
"Men, brothers, you know that from prior days from my mouth-- mine-- Allaha chose that the Gentiles would hear the words of the Sebartha and they would believe. 8. And Allaha who knows what is in hearts testified concerning them and gave to them the Rukha d'Qudsha as (He did) to us. 9. And He differentiates nothing between them and us because He cleansed their hearts by faith.
10. And now, why do you test Allaha so as to place a yoke upon the neck of the talmida, that which not even our forefathers nor us were able to carry? 11. But by the grace of Maran Yeshua Meshikha, we believe that we are saved as are they."
12. And all the crowd became quiet and they were listening to Polous and to Bar-Naba as they were relating everything that Allaha did by their hands, miracles and wonders among the Gentiles. 13. And after they became quiet, Yaqub arose and said,
"Men, brothers, listen to me! 14. Shimon related to you how Allaha began to choose from the Gentiles a people for his name. 15. And to this end the words of the prophets are fulfilled, as it is written that,
16-17. "'After these (things), I will return
and raise up the tabernacle of Dawid,
that which fell.
And I will build the thing
that fell off from it,
and I will raise it up,
so that the remainder of mankind
will seek Mar-YHWH,
and all the Gentiles
those who my name is called over them,'
said Mar-YHWH who made all these things."

¶18. The works of Allaha are known from eternity. 19. Because of this, I say that you should not be oppressors to those from the Gentiles who are turning to Allaha. 20. But we will send (word) to them that they should abstain from uncleanness of sacrifices and from adultery and from things that are strangled and from blood. 21. For from ancient generations in all cities Moshe had preachers in the assemblies, that on every Shabbata they read him."

¶22. Then the Shelikha and the elders with all the eidta [congregation] chose men from among them and sent (them) to Antiochi with Polous and Bar-Naba and also Yehuda who is called Bar-Shaba and Shila, men who were leaders among them, among the brethren. 23. And they wrote an epistle by their hands thus:
"The Shelikha and the elders and the brethren,
to those who are in Antiochi and in Syria and in Cilicia,
brethren who are from the Gentiles, shlam [peace/ hello]. 24. We have heard that some men from us went out and confused you with words and have agitated your souls, saying that,
'you should be circumcised and guard the namusa,'
something that we did not command them. 25. Because of this, we deliberated, all of us, after we gathered together and we chose men and sent them to you with Polous and Bar-Naba, 26. our beloved men who have committed their souls for the sake of the Name of Maran Yeshua the Meshikha. 27. And we sent Yehuda and Shila with them who by words they will tell you these things.
28. For there was a determination to the Rukha d'Qudsha and also to us that a greater burden should not be placed upon you except those things that are necessary, 29. that you should stay away from that which is sacrificed and from blood and from a strangled thing and from fornication, that as you keep your souls from these things you will be well.
Be true in Maran."

¶30. Now those who were sent came to Antikia and all the people gathered and they delivered the epistle, 31. and after they read they were encouraged and they rejoiced, 32. and with an abundant word strengthened the brethren and established those of the household of Yehuda and Shila, for they also were prophets. 33. And after they were there a while, the brethren released them in shlama to the Shelikha. 34. Omitted in eastern text.
35. Now Polous and Bar-Naba remained in Antiochi and were teaching and preaching the Word of Allaha with many others.

¶36. And after a few days Polous said to Bar-Naba,
"Let us return and visit the brethren in every city that we have preached the Word of Allaha in it. And let us see what they are doing."
37. Now Bar-Naba was desiring to take Yukhanan, he who was called Marqus. 38. Now Polous did not desire to take him with them because he did leave them while they (were) in Pampolia, and he did not go with them.
39. Because of this dispute they separated from one another, and Bar-Naba took Marqus and traveled by sea and they went to Qupros. 40. Now Polous chose Shila and departed while being entrusted by the brethren to the grace of Allaha. 41. And he was traveling in Syria and in Cilicia and establishing eidta [congregations].

The Acts of the Apostles
Chapter 16
1. And he arrived at the city Derbe and at Lostra. Now there was there a certain talmida whose name (was) Timotheos, the son of a certain Yehudian woman-- a mahaymina [believer/ faithful one]-- and his father was an Aramean. 2. And all the talmida, those from Lostra and from Ayqanon witnessed concerning him. 3. For this reason Polous desired to take him with him, and he received his circumcision because of the Yehudians who were in that land, for all of them knew that his father was an Aramean. 4. And while they traveled in the cities they were preaching and teaching them to keep those commandments that the Shelikha and elders who were in Urishlim wrote down. 5. In fact, eidta [congregations] were established in (the) faith and were increasing in number every day.

¶6. And they walked in Phrygia and in the lands of Galacia, and the Rukha d'Qudsha impeded them that they should not speak the Word of Allaha in Asia. 7. And as they came to the country of Mysia, they desired to go out from there to Bithynia, yet of Yeshua Ruokheh [His Spirit] did not allow them. 8. And when they went out from Mysia, they went down to the country of Troas. 9. And by a vision of the night, something appeared to Polous like a certain Macedonian man who arose and beseeched from him while saying, "Come to Macedonia and help me!" 10. And after Polous saw this vision, we immediately desired to depart to Macedonia because we understood that Maran called us to give them hope.

¶11. And we journeyed from Troas and rushed to Samothrace, and from there on another day we came to the city Neapolis, and from there to Phillipi, that which is the chief (city) of Macedonia and is a colony. 12. Now we were in her-- in that city-- certain days and we went out during the day of the Shabbata outside of the gate of the city on the shore of a river, because a house of prayer was seen there. 13. And when we sat down we were speaking with women who were gathered there. 14. And a certain woman, a seller of purple (fabrics), who was fearing of Allaha, her name was Ludia from the city Thyatira. This (one), her heart Maran opened, and she was listening to what Polous was saying. 15. And she was baptized and the sons of her household, and she was beseeching us and saying that, "If it (is) that you certainly trust that I believe in Maran, come lodge yourselves in my home," and greatly she compelled us.

¶16. And it happened that while we were going to the house of prayer, a certain maiden met up with us who had a Rukha of divination, and she made her masters much commerce by the divination that she was divining. 17. And she was following after Polous and after us, and she was crying out and said, "These men are the servants of Him-- of Allaha the exalted! And they preach to you the path of life!" 18. And thus she was doing many days. And Polous was angered and said to her-- to that Rukha-- "I command you to depart from her in the name of Yeshua the Meshikha!"
And at that moment it departed. 19. And when her lords saw that the expectation of their trade had departed from her, they seized Polous and Shila and led them (and) brought them to the public square. 20. And they brought them to the magistrates and the heads of the city, and they were saying that, "These men are confusing our city because (they) are Yehudians 21. and preaching to us manners which are not legal for us to receive and to do because we are of the Ruhomaya [Romans]." 22. And a large crowd gathered against them. Those magistrates rent their garments and they commanded that they scourge them. 23. And after they flogged them severely, they threw them into prison, and they commanded the guard of the prison that he guard them cautiously. 24. Now he, when he received this command, he entered (and) forced them into an inner room of the prison, and he bound their feet with shackles.

¶25. And in the middle of the night, Polous and Shila were praying and were mashbakhin [offering up glory/ praise] to Allaha, and the prisoners were hearing them. 26. And suddenly a great earthquake occurred, and the foundation of the prison was shaken. And at once all the gates were opened, and the chains of all of them were loosened. 27. And when the guard (of) the prison had awoken and saw that the gates of the prison were opened, he picked up a sword and he sought to kill himself, because he was thinking that the prisoners fled. 28. And Polous called out to him with a high voice and said to him, "Do not cause to your soul that which (is) evil, for we-- all of us-- are here!" And he lit himself a lamp and he came forward and entered though trembling. 29. And he fell at their feet-- of Polous and of Shila. 30. And he led them outside, and he was saying to them, "Maris, what is necessary for me to do (so) as to have life?" 31. And they were saying to him, "Believe in Maran Yeshua the Meshikha, and you and your household shall have life." 32. And they spoke with him and with all the sons of his household the Word of Mar-YHWH. 33. And at that moment in that night he took (and) washed them of their lashing. And at once he was baptized and the sons (of) his household, all of them. 34. And he took and led them up into his home and prepared for them a banquet. And he was rejoicing-- and the sons (of) his household-- in the faith of Allaha. 35. And when it was morning, the officers sent spearmen to tell the warden, "Free these men." 36. And when the warden heard, he entered (and) said to him-- to Polous-- that very same report that, "The officers sent so that you be freed. And now, be released. Go in shlama." 37. Polous said to him that, "With no offense they have flogged before the eyes (of) all the world Ruhomaya [Roman] men, and have placed them (in) prison, and now they release us secretly? No, indeed! Rather, let them come release us." 38. And the spearmen departed and told the officers these words that were said to them. And when they heard that they were of the Ruhomaya [Romans], they were fearful 39. and they came to them and were beseeching them to come out and to depart from the city. 40. And after they departed from the prison, they proceeded towards Lydia, and there they saw the brethren and they comforted them, and they departed.

[David Ford]

The Preaching of Matthew
Chapter 1
1. The book of the genealogy of Yeshua [Salvation] the Meshikha the Son of Dawid, the son of Awraham:
2. Awraham fathered Aeskhaq.
Aeskhaq fathered Yaqub.
Yaqub fathered Yehuda and his brothers.
3. Yehuda fathered Pares and Zarakh by Thamar.
Pares fathered Khisron.
4. Kishron fathered Aram.
Aram fathered Amenadab.
Amenadab fathered Nikhshon.
5. Nikhshon fathered Salmon.
Salmon fathered Baz by Rakhab.
Baz fathered Awbed by Rawth.
Awbed fathered Aeshe.
6. Aeshe fathered Dawid the malka.
Dawid fathered Shlemon by the wife of Awrea.
7. Shlemon fathered Rkhebam.
Rkhebam fathered Abea.
Abea fathered Asa.
8. Asa fathered Yahoshapat.
Yahoshapat fathered Yoram.
Yoram fathered Awazea.
9. Awazea fathered Yotham.
Yotham fathered Akhaz.
Akahaz fathered Khizaqea.
10. Khizaqea fathered Mnashe.
Manashe fathered Amon.
Amon fathered Yoshea.

11. Yoshea fathered Yokhanea and his brothers in the captivity of Babel.

12. Now, and after the captivity of Babel, Yokhanea fathered Shilathel.
Shilathel fathered Zerubabel.
13. Zerubabel fathered Awiud.
Awiud fathered Eleakem.
Eleakem fathered Azor.
14. Azor fathered Zadoq.
Zadoq fathered Akhen.
Akhen fathered Eleud.
15. Eleud fathered Eleazer. Eleazer fathered
Matan. Matan fathered
Yaqub. 16. Yaqub fathered
Yosip, the protective-male of
Maryam, from whom was born
Yeshua, who is called the Meshikha.
[PY had 'kinsman' with this footnote: "Gbra literally means 'protective male.' It is unclear whether the text refers to Maryam's father or to her husband." Roth used "guardian." Mt says it is 14 + 14 + 14 generations in the next paragraph, verse 17. The Josip in the paragraph starting with verse 18 is a different Josip. Interestingly, the next paragraph, paragraph 18, opens with a thought-switcher. Observes Lataster about thought-switchers,
"Another Aramaic word which causes problems for translators is Nyd which really has no equivalent in English, but it is more of a 'thought-switcher' - some English words come close to translating it - like 'And, For, But, Now, However'." - Lataster, 115. See also Younan's article "Mistranslating the Genealogies of Yeshua" in Lataster.]

¶17. Therefore, all the generations from Awraham until Dawid (were) fourteen generations,
and from Dawid until the captivity of Babel (were) fourteen generations,
and from the captivity of Babel until the Meshikha (were) fourteen generations.

¶18. Now the birth of Yeshua, the Meshikha [Anointed One], was like this.
[Regarding the Anglicized 'Messiah,' the original Aramaic word is transliterated 'Meshikha,' which means 'Anointed One.' The Hebrew equivalent is transliterated 'Mashiyach.' Translators into Greek used "Christos" i.e. Christ, except for these places where a transliteration was used: ==]

While Maryam his mother was betrothed to Yosip, without them being united, she was found pregnant by the Rukha d'Qudsha. 19. But, Yosip baalah [her lord/ husband] was just and did not desire to expose her, yet he was thinking in secret that he would dismiss her. 20. However, while he was thinking these (things), a malaka of Mar-YHWH appeared to him in a dream, and said to him,
"Yosip the son of Dawid,
do not have fear to take Maryam (as) your wife,
for he that is begotten in her (is) from the Rukha d'Qudsha.
[In Mt, the phrase "the Son of Dawid" often but not always-- as here-- has the connotation of being the Meshikha and/or having divinity.]
21. And she will bear a son,
and she will call his name Yeshua [Salvation],
for he will save his people from their sins."
[The translator into Greek used "Jesus,"]

¶22. And all this happened that it might be fulfilled what was said by Mar-YHWH from the prophet,
23. "Behold, a virgin will conceive and give birth to a son,
and they will call his name Ammanuel,"
which is interpreted 'Allahan [our Allaha] (is) with us.'
]The last part of Ammanuel is 'el', which is short for Elohim, which means Allaha. Similarly, on the execution-stake, Yeshua said "(My) El, (my) El..." Compare the last two letters of the names Michael and Daniel, and Beth-El i.e. House/Place of Elohim/Allaha.]

24. Now when Yosip rose from his sleep, he did as the malaka of Mar-YHWH commanded him, and he took his wife. 25. And-not khakmah [and he did not know her] until she had given birth to her first-born son, and she called his name Yeshua.

Preaching of Matthew
Chapter 2
1. And when Yeshua was born in Beth-Lekhem of Yehuda, in the days of Herodus the malka, Magusha came from the East to Urishlim. 2. And they said,
"Where is he who has been born the malka of the Yehudians?
For we saw his star in the East,
and we have come to worship him."
3. And Herodus the malka heard and was troubled, and all Urishlim with him. And he gathered the rabbi-kahna and Sapra of the people-- all of them-- and was asking them that, "Where would the Meshikha be born?" 5. And they answered, "In Beth-Lekhem of Yehuda, for like this it is written by the prophet:
6. 'And you Beth-Lekhem of Yehuda,
you will not be the least among the malka of Yehuda.
From you therefore will go out a Malka,
who will shepherd my people, Israel.'"
7. Then Herodus called to the Magusha in secret and learned from them by which time the star appeared to them. 8. And sent them to Beth-Lekhem and said to them, "Go inquire on the boy very carefully, and when you have found him, come inform me so that I also can go worship him." 9. Now when they heard from the malka, they departed, and behold the star which they saw in the East was going before them until that it came (and) stood from over where the boy was. 10. And when they saw the star, they rejoiced (with) very great joy. 11. And they entered the house and they saw the boy with Maryam his mother, and they fell (and) worshipped him, and they opened their treasures and offered to him qorbana: gold and myrrh and lebonthah [incense]. 12. And (it) was shown to them in a dream that they should not return to Herodus, and by a different road they went to their country. 13. And when they went, the malaka of Mar-YHWH appeared to Yosip in a dream and said to him,
"Arise, take the boy and his mother
and flee to Misrayin and there remain until I tell you.
For Herodus is going to seek the boy as to destroy him."
14. And Yosip arose, took the boy and his mother in the night, and fled to Misrayin and remained there until the death of Herodus, 15. that might be fulfilled the thing that was spoken from Mar-YHWH by the prophet which said that,
"From Misrayin I have called My son."

¶16. Then, when Herodus saw that he was mocked by the Magusha, he was very angry and sent (and) killed all the boys of Beth-Lekhem and of all its borders from two years and under, according to the time that he inquired from the Magusha. 17. Then was fulfilled the thing that was spoken through Aramiyah the prophet who said,
18. "A voice was heard in Ramtha,
great crying and wailing.
Rakhiel crying for her sons
and not desiring to be comforted,
because they were not."

¶19. Now when Herodus the malka died, the malaka of Mar-YHWH appeared in a dream to Yosip in Misrayin 20. and said to him,
"Arise, take the boy and his mother
and go to the land of Israel,
for those who were seeking the life of the boy, they have died."
21. And Yosip arose, took the boy and his mother, and came to the land of Israel. 22. Now when he heard that Arkhilius was malka in Yehuda in place of Herodus his father, he was afraid to go there, and (it) was revealed to him in a dream that he should go to the land of Galeela. 23. And he came (and) dwelled in the city that is called Nasrath, so 23. that might might be fulfilled the thing which was spoken by the prophet that,
"He will be called a Nasraya."

The Preaching of Matthew
Chapter 3
1. Now in those days Yukhanan [Yah-Favored or Yah is Merciful] the baptizer came, and would preach in the desert of Yehuda, 2. and said,
"Repent, (for) the kingdom of heaven is near!"
3. It is him for whom it was spoken through Eshaya the prophet,
"A voice of one crying in the desert,

'Prepare the way of Mar-YHWH,

and make straight his path.'"
4. Now (about) Yukhanan:
his clothes were from the hair of camels,
and upon his loins (was) a girdle of skins, and his food (was) locusts and wild honey.
5. Then was gone out to him Urishlim and all Yehuda and all lands that surround the Yordanan [Flowing] 6. and (they) would be baptized by him in the Yordanan river when they would confess in their sins. 7. Now when (he) saw the many from the Pharisees and from the Sadducees that came to be baptized, he said to them,
"Generation of vipers!
Who has informed you to flee from the wrath that will come?
8. Do therefore the fruits that are worthy of repentance.
9. And you (should) not suppose and you say within yourselves that,
'We have Awraham (as our) father.'
For I say to you that Allaha is able to raise from these rocks sons to Awraham.
10. Now behold, the axe is placed on the root of the trees.
All trees, therefore, that bring forth not good fruit
will be cut and thrown in the fire.
11. I baptize you with water unto repentance,
but he that will come after me is stronger than me.
I'm not worthy to remove his sandals.
He will baptize you by the Rukha d'Qudsha and by fire.
12. He whose winnowing fan is in his hand will cleanse his threshing-floors
and will gather wheat unto his granaries,
and the chaff he will burn in the fire that does not extinguish."

¶13. Then Yeshua came from Galeela to the Yordanan to Yukhanan to be baptized by him. 14. But Yukhanan was refusing him and said,
"I ought to be baptized by you,
and you come to me!"
15. Then Yeshua answered and said to him,
"Allow (it) now, for as such it is proper for us to fulfill all righteousness."
And then he allowed it.

¶16. Now when Yeshua was baptized, he arose at once from the water and heaven was opened to him, and (he) saw the Rukha of Allaha which was descending like a dove, and it came upon him. 17. And behold, a voice from heaven said that,
"This is My beloved Son,

in whom I'm pleased."

The Preaching of Matthew
Chapter 4
1. Then Yeshua was taken by the Rukha d'Qudsha to the desert to be tempted by Akelqartza. 2. And he fasted forty days and forty nights, and after which he hungered. 3. And he that was tempting approached and said to him, "If you (are) the Son of Allaha, say to these rocks, 'Become bread.'" 4. And he answered and said,
"(It) is written that,
'The son of man does not live by bread alone,
but by all (the) words that proceed from the mouth of Allaha.'"
[I made PY's "proceeds" into "proceed."]
5. Then Akelqartza took him to the holy city and raised him upon the edge of the temple 6. and said to him, "If you (are) the Son of Allaha, cast yourself down, for it is written that,
'His angels He commands concerning you,
and upon their hands they will bear you up,
that your foot should not strike upon a rock'."
7. Yeshua said to him,
"Again, it is written that,
'you shall not test Mar-YHWH Allahak [your Allaha].'"
8. Again Akelqartza took him to (a) tuora that (was) very high and showed him all the kingdoms of the world and shubkhen [their glory], 9. and said to him, "All these I (will) give to you if you will fall (and) worship me." 10. Then Yeshua said to him,
"Leave Satana, for it is written that,
'you shall worship Mar-YHWH Allahak [your Allaha],
and Him alone you shall serve.'"
11. Then Akelqartza left him and behold, malaka approached and were ministering to him.

¶12. Now when Yeshua heard that Yokhanan was arrested, he departed to Galeela. 13. And he left Nasrath and came (and) dwelt in Capurnakhum on the side of the sea by the border of Zebulon and of Naptali, 14. that might be fulfilled the thing that was spoken through Eshaya the prophet who said,
15-16. "The land of Zebulon,
the land of Naptali,
(by) the way of the sea,
(by) the crossings of the Yordanan,
Galeela of the nations,
the people who sit in darkness
have seen a great light,
and those that sit in the land and in the shadow of death,
a light has appeared to them."

¶17. From then Yeshua began to preach and to say,
"Repent, for the Kingdom of Heaven is near!"

¶18. And when (he) was walking on the side of the sea of Galeela he saw two brothers-- Shimon who was called Keepa and Andraus his brother-- who were casting nets into the sea, for they were fishermen. 19. And Yeshua said to them,
"Come after me,
and I will make you so that you be fishers of the sons of men."
20. And they left at once their nets and went after him. 21. And when he crossed from there he saw two other brothers-- Yaqob the son of Zawdee, and Yokhanan his brother, in a boat with Zawdee their father-- who were fixing their nets. And Yeshua called them, and at once 22. they left the ship and their father, and they went after him.

¶23. And Yeshua would preach in all Galeela and would teach in their assemblies. And he preached the Sebartha of the Kingdom and he healed every disease and sickness among the people. 24. And his fame was heard in all Syria. And all those who were very sick with various illnesses and those who were oppressed with pain, and possessed, and lunatics, and paralytics, approached him and he healed them. 25. And a great crowd went after him from Galeela and from the Ten Cities and from Urishlim and from Yehuda and from across the Yordanan.

The Preaching of Matthew
Chapter 5
1. Now when Yeshua saw the crowd, he went up the tuora, and when he sat, his talmida drew near to him. 2. And he opened his mouth and was teaching them and said,
3. "Blessed are they who are poor in ruokh,
because theirs is the Kingdom of Heaven.
4. Blessed are they who are mourning,
because they will be comforted.
5. Blessed are they who are meek,
because they will inherit the earth.
6. Blessed are they who hunger and thirst for righteousness,
because they will be satisfied.
7. Blessed are they who are merciful,
because upon them will be mercies.
8. Blessed are they who are pure in their hearts,
because they will see Allaha.
9. Blessed are they who make shlama,
because netqruon [they will be called] the sons of Allaha.
10. Blessed are they who are persecuted because of righteousness,
because theirs is the Kingdom of Heaven.
[PY says 'persecuted' might be 'expelled.']

¶11. Blessed are you whenever they curse you and they persecute you
and they say every evil word about you falsely because of me.
12. Then rejoice and be glad because your reward in heaven is great,
for likewise they persecuted the prophets who were before you.

¶13. You are the salt of the earth,
but if that the salt should become bland,
with what would it be seasoned?
(It) is not fit for anything
but to be thrown outside and be trodden by man.
14. You are the light of the world.
It is not possible to hide a city that is built on a tuora.
15. And they do not light a lamp and place it under a bushel,
but upon a lamp-stand and it lights upon all those that are in the house.
16. Like this let your light shine in front of the sons of man,
that they should see your good works
and they glorify your Father who is in heaven.

¶17. Do not think that I have come to loosen the namusa or the prophets--
I have not come to loosen but to fulfill.
18. For amain I say to you that,
until heaven and earth pass away,
not one yodh [the smallest letter in the Aramaic/Hebrew alphabet] or one stroke will pass from the namusa,
until everything happens.
19. All who loosen, therefore, from one (of) these small commandments
and teach thus to the sons of man,
will be called little in the Kingdom of Heaven,
but all who do
and teach this
will be called great in the Kingdom of Heaven.
20. For I say to you that unless your righteousness exceeds
more than (that) of the Sapra and the Pharisees,
you will not enter the kingdom of heaven.

¶21. You have heard that it was said to those before,
'you should not kill,'
and all that kill are condemned to judgment.
22. But I say to you that,
anyone who provokes to anger his brother without cause
is condemned to judgment,
and anyone who should say to his brother, 'Raca!' [(I) spit (on you); or: (you are) spit. Aramaic to Arabic to English produced: 'foul one']
is condemned to the assembly,
and anyone who should say, "Lela!" [(you are) a nursemaid/ coward]
is condemned to the fire of Gehenna.
23. If (it) is therefore that you offer your offering on the altar
and there you should remember that your brother holds a certain grudge against you,
[I switched out Younan's "unto the alter" for "on the alter."]
24. leave your offering there upon the altar
and first go and reconcile with your brother,
and then come offer your offering.
25. Be in agreement with your opponent at law [literally: with your baal/lord of enmity/animosity/strife] quickly
while you (are) with him on the way,
lest your opponent at law deliver you to the judge
and the judge deliver you to the officer
and you be thrown (into) the house (of) captives.
26. And amain I say to you that you will not come out from there until you pay the last coin.

¶27. You have heard that it has been said that,
'you should not commit adultery.'
28. But I say to you that,
all who that looks at a woman as lustfully at once has committed adultery in his heart.
29. And if your right eye stumbles you,
pluck it out and cast it from you--
it is better for you that one of your members should perish
and not all of your body be thrown into Gehenna.
30. And if your right hand stumbles you,
cut it off (and) cast it from you--
it is better for you that one (of) your members should perish,
and not all of your body be thrown into Gehenna.
31. It has been said that,
'he that puts away his wife shall give to her a writing of divorce.'
32. But I say to you that,
any who puts away his wife aside from a case of fornication makes her commit adultery--
and (he) who takes a divorced woman commits adultery.

¶33. Again, you have heard that it has been said to those before that,
'you should not lie in your oath,
but complete your oath to Mar-YHWH.'
34. But I say to you,
you should not say 'I swear'--
not by heaven
because (that) is the throne of Allaha,
35. and not by the earth
because (it) is the footstool that is beneath his feet,
and not by Urishlim
because (it) is the city of the great malka.
36. And you should not swear by your head,
because you are not able to make in it one part of the hair black or white.
37. Your word should be but 'yes, yes' and 'no, no.'
Anything which is more than these is from evil.

¶38. You have heard that it has been said that,
'an eye for an eye and a tooth for a tooth.'
39. But I say to you that,
you should not stand against evil,
but who hits you upon your right cheek,
turn also to him the other.
40. And he that desires to go to court with you and take your coat,
leave to him also your cloak.
41. He that compels you to go one mile,
go with him two.
42. He that asks you (to) give to him,
and he that desires to borrow from you,
you should not deny him.

¶43. You have heard that it has been said to,
'love your neighbor
and hate your enemy.'
44. But I say to you,
love your enemies,
and bless those that curse you,
and do that which is pleasing to those who hate you,
and pray for those that take you by force and persecute you,
45. so that you may be the sons of your Father who is in heaven,
He that raises shemsheh [His sun]
upon the taba [good]
and upon the bisha [evil],
and causes to descend metreh [His rain]
upon the kana [just]
and upon the aiola [unjust].

46. For if you love to those that love you,
what reward have you?
Do not even the tax-collectors do this?
47. And if you greet in shlama only your brothers,
what more are you doing?
Do not even the tax-collectors do this?
48. You therefore be perfect,
as your Father who is in heaven is perfect."

The Preaching of Matthew
Chapter 6
1. "Now take heed in zedqatkuon [your almsgiving]
so that you should not do it before the sons of men
so that you may be seen by them,
for otherwise you have not reward from your Father who is in heaven.
2. Therefore when you do zedqata [almsgiving]
you should not sound a trumpet before you
as do the hypocrites in the assemblies and in the marketplaces
so that they be praised by the sons of men.
And amain I say to you that they have received their reward.

3. But whenever that you do zedqata,
you should not reveal to your left (hand)
what your right (hand) does,
4. so that zedqatak [your almsgiving] might be in secret
and your Father who sees in secret--
He will reward you in the open.
[==chop: Lataster notes that Mt 6:3-4 rhymes:
ant deyn ma d'aved ant zedqata - But whenever that you do zedqata
la tedah simalakh - you should not reveal to your left (hand)
manah avda yaminakh - what your right (hand) does
a'yikh d'te'weh zedqatak b'kes'yah - so that your almsgiving might be in secret
oo'avokh d'khazeh b'kes'yah - and your Father who sees in secret
hoo nepra'akh b'gel'yah - He will reward you in the open.]

¶5. And whenever you pray,
you should not be like the hypocrites
that love to stand in the assemblies
and on the corners of the marketplaces
to pray that they be visible to the sons of men.
And amain I say to you that they have received their reward.
6. But when you pray,
enter your inner room
and close your door
and pray to your Father
who is in secret,
and your Father
who sees in secret--
He will reward you in (the) open.
7. And when that you pray,
you should not be chatterers like the pagans,
for they hope that by many words they will be heard.
8. Therefore, do not imitate them,
for your Father knows what you need before you ask Him.
9-13. You therefore pray like this:

Our Father in Heaven,
holy be your Name.
Your Kingdom come,
your will be done,
As in heaven,
also on earth.

Give us the bread
of our need this day,
and forgive us our offences,
as we also have forgiven those who have offended us.
And bring us not into trial,
but deliver us from the evil one.

For yours is the kingdom,
and the power,
and the glory,
forever and ever.

=================================.
RHYME IN THE ARAMAIC OF YESHUA

Yeshua and his talmida spoke Aramaic, and the Messages of Mattai, Marqus, Luqa, and Yukhanan were originally written in Aramaic. The "Lord's Prayer" in Mattai 6:9-13 rhymes in Aramaic. A translation and transliteration of it by the native Aramaic speaker Paul Younan's on page 78 of the PDF
preteristarchive.com/BibleStudies/Bible_NT/2006_lataster_NT_writteningreek.pdf
There is another transliteration with audio in the video
www.youtube.com/watch?v=4gIJtGFcr3s

Ah-woon ** our Father
d'wash-may-ya ** in heaven
===================================================
nith-qad-dash shmakh ** holy be Your name
teh'-theh' ** come
mal-koo-thakh ** Your kingdom
neh-weh ** be done
tsow-ya-nakh ** Your will
===================================================
ay-kan-na ** as
d'wash-may-ya ** in heaven
ap b'ar-aa ** so on earth.
===================================================
haw lan ** give us
lakh-ma ** the bread
d'son-qa-nan ** of our need
yow-ma-na ** this day
===================================================
ow-wash-woq lan ** and forgive us
khow-beyn ** our offences
ay-kan-na d'ap kha-nan ** as also we
shwa-qan ** have forgiven
l'khay-ya-wen ** those who have offended us
===================================================
ow'la ** and not
ta'-lan ** bring us
l'nis-you-na ** into trial
al-la pas-san ** but deliver us
min bee-sha ** from the evil one
===================================================
modt-dtil d'dee-lak ** for Yours
hee mal-koo-tha ** is the kingdom
ow-khay-la ** and the power
aw'tish-bokh-tha ** and the glory
l-al-um ail-meen. ** forever and ever.

The Church of the East's Peshitta of the Aramaic lacks an "Amen" to conclude the prayer.
"Amen" is an Aramaic word that appears over 100 times in the Greek translation of the original Aramaic, and in Aramaic would be:

Aw-main.
]

14. For if you forgive men their transgressions,
your Father who is in heaven will also forgive you.
15. But if you do not forgive men,
your Father will also not forgive you your transgressions.

¶16. And when you fast,
you should not be sad like the hypocrites,
for they disfigure their expression
so that they may be seen by men that they are fasting.
And amain I say to you that
they have received their reward.
17. But whenever you fast,
wash your face and anoint your head
18. so that you should not be seen by men that you are fasting,
but by your Father who is in secret,
and your Father who sees in secret,
He will reward you.
[Fasting: cf. Mt 6:16-18, =, and =.]

¶19-23.
(You) should not place for yourself treasure on earth,
where the moth and rust corrupt
and where the thieves break in and steal.
But you place treasure in heaven,
where neither the moth nor the rust corrupt
and where the thieves do not break in and they do not steal.
For where that is your treasure,
there is also your heart.
The lamp of the body is the eye.
If your eye therefore should be pure,
also all your body is full of light.
But if your eye should be evil,
all your body will be darkness.
If therefore, the light that is in you is dark,
how much will be your darkness!
[An 'evil eye' is a Hebrew/Aramaic idiom for stinginess or covetousness. See Roth, 52, Mt 20:15, Mk 7:22. Cf. Mt 18:9.]

¶24.
No man is able to serve two masters,
for either he will hate one
and he will love the other,
or he will honor one
and he will treat the other with contempt.
You are not able to serve Allaha and mammona [money/ wealth/ possessions].

25. Because of this I say to you,
you should not be anxious about your life,

what you will eat and what you will drink,

and not about your body,
what you will wear.
Is not napsha [life or soul]
more than food?
And the body than clothing?
26. Behold the birds in the sky that,
they do not sow
and they do not reap
and they do not gather into storehouses--
and your Father who is in heaven nourishes them.
Are not you more than they?
27. And who among you while anxious
is able to add to his stature one cubit?
28. And about clothing, why are you anxious?
Consider the lilies of the wilderness,
how they grow without toil and without spinning.
29. But I say to you that not even Shleemon in all shubkeh [his glory]
was clothed like one of these.
30. Now if unto the grass of the field,
that today is and tomorrow is thrown into the furnace,
Allaha like this clothes,
(will he) not much more (clothe) you oh little of faith?
31. Therefore, (do) not be anxious or say,
'What will we eat?
Or what will we drink?
Or what will we wear?'
32. For all these (things), the peoples--
those of the world-- require these (things),
and your Father who is in heaven also knows
that you require all these (things).
33. But seek first the kingdom of Allaha and His righteousness
and all these (things) will be added to you.
34. Therefore,
be not anxious about tomorrow,
for tomorrow is anxious for itself.
Sufficient for the day is its evil.

The Preaching of Matthew
Chapter 7
1. You should not judge,
that you be not judged.
2. For by the judgment that you judge,
you will be judged.
And by the measure that you measure,

it will be measured to you.

3. And why do you see the twig that is in the eye of your brother,
and you not observe the beam that is in your eye?
4. Or how do you say to your brother,
'Allow (me) to remove the twig from your eye,'
and behold a beam is in your eye?
5. Hypocrite!
First remove the beam from your eye,
and then decide for yourself (whether) to remove the twig from the eye of your brother.

¶6. You should not hang earrings on dogs,
and you should not place your pearls before pigs,
that they should not trample them by their feet,
and they overtake and wound you.

¶7. Ask, and it will be given to you.
Seek, and you will find.
Knock, and it will be opened to you.
8. For anyone that asks will receive,
and that seeks, will find.
And to him that knocks, it will be opened to him.
9. Or whom among you men,
that (if) his son asks of him bread,
why to him would hold out a rock?
10. And if he asks a fish of him,
why to him would hold out a snake?
11. And if therefore you who are imperfect,
you know to give good gifts to your sons,
how so much more your Father who is in heaven
will give good to those that ask Him.
12. All that which you desire that the sons of men should do to you,
like this you also do to them.
For this is the namusa and the prophets.

¶13-14. Enter by the strait door:
for wide is the door
and broad is the road
that leads to destruction,
and many are they,
those that go in it.
How narrow the door
and strait the road
that leads to life,
and few are they,
those that find it.

¶15. Beware of false prophets that come among you
in the clothing of lambs,
but from within are ravenous wolves.
16. But you will know them by their fruits.
Why, do men pick grapes from thorns or figs from thistles?
17. Like this,
every good tree bears pleasing fruit,
but an evil tree bears evil fruit.
18. A good tree is not able to bear evil fruit,
and an evil tree cannot bear good fruit.
19. Every tree that (does) not bear good fruit
will be cut and thrown in (the) fire.
20. Therefore, by their fruit you will know them.

¶21. It will not be (that) anyone who says to me 'Mari, Mari'
will enter the kingdom of heaven,
but whoever that does the will of Abbi who is in heaven.
22. Many will say to me in that day, 'Mari, Mari,
by your name have we not prophesied?
And by your name have we (not) cast out shada?
And by your name have we (not) done many miracles?'
23. And then I will profess to them that,
'From everlasting, I have not known you.
Depart from me, you workers of iniquity!'

¶24. Anyone, therefore, who hears these my words and does them,
will be likened to a wise man
who built his house upon a stone.
25. And descended the rain,
and came the rivers,
and blew the winds,
and they beat on the house
and it did not fall,
for its foundation was laid upon a stone.
26. And anyone who hears these my words and does them not,
will be likened to a foolish man
that built his house upon sand.
27. And descended the rain,
and came the rivers,
and blew the winds,
and they beat on the house
and it fell,
and its fall was great."

¶28. And it happened that when Yeshua finished these words, the crowds were marveling at his teaching, 29. for he would teach them as an authority, and not as their Scribes and the Pharisees.

The Preaching of Matthew
Chapter 8
1. Now when he descended from the tuora large crowds followed him. 2. And behold a certain leper came, bowed [or: prostrated] down before him, and said, "Mari, if you desire you are able to make me clean."
3. And Yeshua stretched out his hand and touched him and said,
"I desire.
Be clean."
And in that moment his leprosy was cleansed. 4. And Yeshua said to him,
"Look, why are you telling (this) to a man?

Rather, go show yourself to the kahna

and offer the qorbana as Moshe has commanded for their testimony."

¶5. Now when Yeshua entered Capurnakhum, a certain centurion approached him and was beseeching him, 6. and he said, "Mari, my boy is lying at home and is paralyzed and seriously in pain." 7. Yeshua said to him,
"I will come and heal him."
8. The centurion answered and said,
"Mari, I'm not worthy that you should enter under my roof,
but only say the word and my boy will be healed.
9. For I also am a man that is under authority,
and there are under my hand soldiers.
And I say to this one 'Go' and he goes,
and to the other 'Come' and he comes,
and to my servant to 'Do this' and he does."
10. Now when Yeshua heard, he was amazed and said to those that had come with him,

"Amain I say to you that

not even in Israel have I found faith like this.

11. And I say to you that many will come from the East and from the West
and will recline with Awraham and Iskhaq and Yaqob in the kingdom of heaven,
12. but the children of the kingdom will be cast into outer darkness--
there will be weeping and gnashing of teeth."
13. And Yeshua said to the centurion,
"Go.
As you have believed,
(it) will be to you."
And his boy was healed in that moment.

¶14. And Yeshua came to the house of Shimon and saw his mother-in-law who was lying down, and a fever had seized her. 15. And he touched her hand and the fever left her, and she arose and was serving him.

¶16. Now when it became evening, they brought to him many possessed and he cast out their deewa by a word, and all of those that were badly afflicted-- he healed them, 17. so that might be fulfilled that which was spoken through Eshaya the prophet who said that,
"He will take our sorrows
and our illnesses he will bear."

¶18. Now when Yeshua saw the many crowds that were surrounding him, he commanded that they depart to the other side. 19. And a certain Scribe approached him and said to him, "Rabbi, I will follow after you to wherever you will go." 20. Yeshua said to him,
"The foxes, they have holes,
and the birds of heaven, nests,
but the Son of Man has no (place) where
he should lay his head."
21. And another from his talmida said to him, "Mari, allow me to first go bury Abbi." 22. But Yeshua said to him,
"Come follow me,
and leave the dead to bury their dead."

¶23. And when Yeshua went up into a boat, his talmida went up with him. 24. And behold a great tempest was in the sea so that the ship was covered by the waves. Now, Yeshua was asleep, 25. and his talmida approached him, woke him, and said to him, "Maran, deliver us. We are perishing!" 26. Yeshua said to them,
"Why are you fearful, oh little of faith?"
Then he got up and rebuked the wind and the sea, and there was a great calm. 27. And the men were amazed and said, "Who is this that the winds and the sea obey him?"

¶28. And when Yeshua came to the other side, to the place of the Gadarenes, two possessed (ones) met him who were coming out from the cemetery-- very evil, so that no man was able to cross over by that way. 29. And they cried out and said, "What have we to do with each other, Yeshua, Son of Allaha? Have you come here before the time to torment us?" 30. And there was a distance from them a large herd of pigs that was feeding. 31. And these shada were beseeching to him and said, "If you cast us out, allow us to go to the herd of pigs." 32. Yeshua said to them
"Go!"
and at once they went out and entered into the pigs, and all that herd went straight over a cliff and fell into the sea, and they died in the sea. 33. And those who were herding fled and went to the city and revealed everything that happened, and about those possessed. 34. And all the village out went to meet with Yeshua, and when they saw him, they beseeched him to depart from their borders.

The Preaching of Matthew
Chapter 9
1. And he went up into a ship and crossed over (and) came to his city. 2. And they brought to him a paralytic that lay on a pallet. And Yeshua saw their faith and said to the paralytic,
"Take heart, my son.
Your sins are forgiven you."
3. But some of the Sapra said to themselves, "This one blasphemes!" 4. But Yeshua knew their thoughts and said to them,
"Why do you think evil in your heart?
5. For what is easier to say, that
'you are forgiven your sins,'
or to say 'arise (and) walk'?
6. But that you know that
the Son of Man has authority on earth to forgive sins,"

he said to that paralytic,

"Arise, take your pallet

and go to your house."

7. And he arose (and) went to his house. 8. And when the crowds saw (this), they were frightened and they gave shubkho [glory/ praise] to Allaha who gives authority such as this to the sons of men.

¶9. And when Yeshua crossed over from there he saw a man who sat (at) the customs-house whose name (was) Matti, and he said to him,
"Come, follow me."
And he arose (and) went following him.

¶10. And when they reclined in the house, many tax-collectors and sinners came and reclined with Yeshua and with his talmida. 11. And when the Pharisees saw (this), they said to his talmida, "Why with tax-collectors and sinners dines your master?" 12. But when Yeshua heard, he said to them,
"The healthy are not in need of a doctor,
rather those that are badly afflicted.
13. Go learn what this (means):
'I require mercy,
and not sacrifice,'
for I came not to call on the zadiqa [righteous/ just],
rather on the sinners."

¶14. Then the talmida of Yokhanan approached him and said, "Why do we and the Pharisees fast much, and talmidik [your talmida], they do not fast?" 15. Yeshua said to them,
"Why, are the sons of the wedding-feast able to fast
as long as the bridegroom is with them?
But the days are coming when the bridegroom will be taken from them,
and then they will fast.
16. No man places a new patch on a worn-out garment
lest its seam should tear away from that garment,
and the hole will be greater.
17. And they do not place new wine in worn-out wineskins
lest the wineskins should rip
and the wine should be pour(ed) out
and the wineskins are destroyed.
Rather, they place new wine in new wineskins,

and both of them are preserved."

¶18. Now when he was saying these (things) to them, a certain ruler came, approached, and worshipped him and said,
"My daughter is now dead.
Only come place your hand on her,
and she will live."
19. And Yeshua and his talmida arose and went (and) followed him.

¶20. And behold, a woman that her blood was flowing twelve years came from behind him and touched the edge of his clothes. 21. For she was saying to herself,
"If even I touch only his garment,
I will be healed."
22. And Yeshua turned around, saw her and said to her,
"Be comforted my daughter.
Your faith has made you alive."
And that woman was healed from that moment.

¶23. And Yeshua came to the house of the ruler and saw the wailers and the crowds who were in an uproar, 24. and said to them,
"Go away,
for the girl is not dead,
but is asleep."
And they were laughing at him. 25. And when he dismissed the crowds, he went in, took her by her hand and the girl arose. 26. And this news went out in all this land.

¶27. And when Yeshua departed from there, two blind men followed him crying and saying, "Have mercy on us Son of Dawid!" 28. And when he came to the house, those blind men approached him. Yeshua said to them,
"Do you believe that I'm able to do this?"
They said to him, "Yes, Maran." 29. Then he touched their eyes and said,
"As you have believed
let it be to you."
30. And at once their eyes were opened and Yeshua admonished them and said,
"See (that) no man should know."
31. But they went out (and) spread his fame in all that country.

¶32. And when Yeshua went out they brought a mute to him that had a deewa in him. 33. And after the deewa went out, that mute spoke and the crowds were amazed and they said, "Not ever has it been seen such in Israel." 34. But the Pharisees were saying, "He casts out deewa by the chief of deewa." 35. And Yeshua was going around in all the cities and in the villages and would teach in their assemblies and would preach the Sebartha of the kingdom, and would heal all their diseases and all their afflictions.

¶36. And when Yeshua saw the crowds, he had compassion on them, that they were weary and scattered like sheep that have not a shepherd. 37. And he said to his talmida,
"The harvest is great
and the workers few.
38. Beseech, therefore, from the lord (of) the harvest
that he should send workers to his harvest."

The Preaching of Matthew
Chapter 10
1. And he called (on) his twelve talmida and gave them authority over unclean Rukha, that they may cast them out, and to heal every affliction and disease. 2. Now of the twelve Shelikha, their names are these: the first (is) Shimon who is called Keepa, and Andreous his brother, and Yaqob the son of Zawdee, and Yokhanan his brother, and 3. Pileepos and Bar-Tulmay and Tooma and Mattai the tax-collector and Yaqub the son of Khalpai and Lewi who was called Taddi, 4. and Shimon the Canaanite, and Yehuda Skaryota-- he that betrayed him. 5. Yeshua sent these twelve and commanded them and said,
"By the way of the heathen do not go,
and to the cities of the Samaritans do not enter.
But you go, rather, to the sheep that are lost from the house (of) Israel.
7. And when you go, preach and say that the kingdom of heaven is near.
8. Heal the sick and cleanse the lepers and cast out deewa.
Freely you have received,
freely give.
9. Do not accumulate gold, nor silver, nor brass in your purses,
10. nor (take) a bag for the road,
nor two coats nor shoes nor staff,
for a worker is worthy (of) his food.
11. And into whatever city or village that you enter,
ask who is worthy in it,
and stay there until you depart.
12. And when you enter into a house,
ask (for) that house shlamha [its peace].
13. And if the house is worthy,
shlamkoon [your peace] will come upon it,
but if not worthy,
shlamkoon will return upon you.
14. And whoever does not receive you
and does not hear your words,
when you depart from the house or from that village,
shake off the dust from your feet.
15. And amain I say to you that,
to the land of Sadom and of Ammorah it will be (more) tranquil
in the Yoma-d'Dina [Day of Judgment] than (for) that city.

¶16. Behold, I send you as lambs among wolves.
Be therefore wise as serpents and harmless as doves.
17. And beware of the sons of men.
For they will deliver you to the house of judgment,
and in their assemblies they will scourge you.
18. And they will take you before malka and governors for my sake,
for a testimony of them and of the gentiles.
19. And whenever they deliver you up,
do not be concerned how or what you will say.
For in that hour, it will be given to you what you should say.
20. For it will not be you speaking,
rather the Rukha of your Father speaking through you.
21. And brother will deliver his brother to death,
and an abba his son.
And children will rise up against their parents and kill them.
22. And you will be hated by all men because of my name,
but whoever that endures until the end, he will live.
23. Now when they persecute you in this city,
you flee to another.
For amain I say to you that you will not complete all the cities
of the house (of) Israel until the Son of Man will come.
24-25. There is no talmida [student] that is
greater than rabbeh [his rabbi],
nor an avda [servant]
than mareh [his lord/master/boss].
It is sufficient for a talmida
to be like rabeh,
and an avda
like mareh.

If the lord of the house they call Baal-Zebub,
how much more the sons of his house.

26. Do not therefore have fear of them, for

there is not anything that is covered

that will not be revealed;
and that is hidden

that will not be known.

27. What I say to you in darkness,
you say it in the light,
and what that you hear with your ears,
preach upon the rooftops.
28. And do not have fear of
those who kill the body,
but are not able to kill the soul.
Rather, have fear more so of
him who is able to destroy the soul
and the body in Gehenna.
29. Are not two sparrows sold for a penny,
and one of them falls not upon the earth without your Father.
30. But of you, even the hairs of your head are all numbered.
31. Therefore, do not be afraid-- you are more important than many sparrows.
32-33. Whoever therefore that confesses me

before the sons of men,

I also will confess him
before Abbi who is in heaven.
But whoever denies me
before the sons of men,
I also will deny him
before Abbi who is in heaven.

¶34. Do not think that I have come
to bring calm on earth.
I have not come to bring calm,
rather a sword.
35-36. For I have come to
'divide a man from his father,
and a girl from her mother.
And a daughter-in-law from her mother-in-law.
And the adversaries of a man (will be) his household.'
37. Whoever loves abba or mother more than me
is not worthy of me.
And whoever loves son or daughter more than me
is not worthy of me.
38. And anyone that does not take up zqiph [his execution-stake] and come follow me
is not worthy of me.
39. Whoever finds napsheh [his life/soul/self]
will lose it,
and whoever loses napsheh for my sake
will find it.
40. Whoever accepts you,
accepts me;
and whoever that accepts me,
accepts Him that sends me.
41. Whoever accepts a prophet
in the name (of) a prophet
will receive a reward of a prophet.
And whoever accepts a zadiqa [righteous/ just man]
in the name (of) a zadiqa
will receive a reward of a zadiqa.
42. And anyone who gives only a cup of cold (water)
to drink to one of these little ones, in the name of a talmida,
amain I say to you that he will not lose his reward."
[10:10: I replaced Younan's "wallet" for "bag." CAL had "bag" and the AL&C had haversack, wallet, bag.]

The Preaching of Matthew
Chapter 11
1. And it was that when Yeshua finished commanding the twelve his talmida, he departed from there to teach and to preach in their cities. 2. And when Yukhanan heard (in) the house of prisoners the works of the Meshikha, he sent (word) through his talmida, 3. and said to him, "Are you he who will come, or are we to expect another?" 4. Yeshua answered and said to them,
"Go relate to Yukhanan that which you have heard and have seen.
5. The blind are seeing,
and the lame are walking,
and the lepers are cleansed,
and the deaf are hearing,
and the dead are rising,

and the poor are given hope.

6. And blessed is he that is not offended in me."

¶7-9. And when they left, Yeshua started to speak to the crowds concerning Yukhanan,
"What did you go out to the wilderness to see--
a reed that was shaken by the wind?

And if not, what did you go out to see--

a man that was wearing soft robes?
Behold, those that are wearing soft things are among malka.

And if not, what did you go out to see--
a prophet?

Yes I say to you, and more than a prophet.
10. For this is about whom it is written that,
'Behold I send my messenger before your face
that he might establish the way before you.'

¶11. Amain I say to you that not before was born (of) women
one who is greater than Yukhanan the baptizer.
But the least in the kingdom (of) heaven,
he is greater than him.
12. Now from the days (of) Yukhanan the baptizer until now,
the kingdom of heaven has suffered violence,
and the violent are robbing it.
13. For all the prophets and the Aurayta [Torah] have prophesied until Yukhanan, 14.
and if you desire, accept that this is Elia who was to come.
15. He who has ears to hear, let him hear.

¶16-17. But to what should I liken this generation?
It is like children who sit in the street
and beseech to their companions and say,
'We sang to you,
and you did not dance.
And we mourned to you,
and you did not lament.'
18-19.
For Yukhanan came not eating nor drinking,
and they said that 'there is a deewa in him.'
The Son of Man came eating and drinking,
and they said 'behold a gluttonous man,
and he drinks wine
and (is) a friend of tax-collectors and of sinners.'
But wisdom is justified by its works."

¶20. Then Yeshua started to revile the cities, those that had in them his many miracles, and they did not repent. 21. And he would say,
"Woe unto you Khorzain.
Woe unto you Beth-Saida.
For if the miracles, those that had been in you,
had been in Tsur and in Sidan,
perhaps they (would have) repented in sackcloth and in ashes.
22. But I say to you that on Tsur and on Sidan,
(it) will be (more) tranquil in the Yoma-d'Dina [Day of Judgment] than for you.
23. And you Capurnakhum--
who that has been raised unto heaven--
will be brought down unto sheol.
For if in Sadom had been the miracles, those that had been in you,
she would be standing until this day.
24. But I say to you that for the land of Sadom,
it will be (more) tranquil in the Yoma-d'Dina [Day of Judgment] than for you."
¶25. At that moment, Yeshua answered and said,
"I give thanks to you Abbi,
Lord of heaven and of earth, that
you have hidden these things from the wise and the intelligent,
and you have revealed them to the children.
26. Yes Abbi for such was the desire in front of You.
27. Everything has been delivered to me from Abbi,
and no man knows the son except Abba.
Also, no man knows Abba except the son,
and to whom that the son desires to reveal (Him).

¶28. Come to me all you who labor and bear burdens,

and I will give you rest.

29. Bear my yoke upon you,

and learn from me that I'm tranquil and I'm meek.
And in my heart you will find tranquility in your souls,

30. for my yoke is pleasant

and my burden is light."

The Preaching of Matthew
Chapter 12
1. At that time Yeshua was walking on the Shabbata (in) the fields, and his talmida became hungry and began to pick grain and to eat. 2. But when the Pharisees saw them, they said to him, "Behold, your talmida are doing something that is not lawful to do on the Shabbata." 3. But he said to them,
"Have you not read what Dawid did when he hungered,

and those who were with him?

4. How he entered the house of Allaha and he ate the bread of the altar of Mar-YHWH, which was not lawful for him to eat,
neither for those who were with him,
but only for the kahna?
5. Or have you not read in the Aurayta [Torah] that the kahna in the temple disregard the Shabbata,
and they are without blame?
6. But I say to you that one greater than the temple there is here.
7. But if only you would have known what (was meant by),
'I desire mercy and not sacrifice,'
you would not have condemned those,
they that are without blame.
8. For the Son of Man is the lord of the Shabbata."

¶9. And Yeshua departed from there and came to their assembly. 10. And a certain man there was there that his hand was withered. And they were asking him and said, "If, is it lawful to heal on the Shabbata?" so that they might accuse him.
[Is a quote here? I tweaked what PY had.]
11. And he said to them,
"Who among you men that,
if he has a certain sheep (and)
it falls into a pit on the day of the Shabbata,
would not grab and raise it out?
12. Now, how much more important (is) a man than a sheep?
So then it is lawful to do that which is good on the Shabbata."
13. Then he said to that man,
"Stretch out your hand."
And he stretched out his hand and it was restored like the other.

¶14. And the Pharisees went out and they took counsel about him so that they might destroy him. 15. But Yeshua knew, and withdrew himself from there. And large crowds came after him, and he healed all of them. 16. And he charged them that they should not reveal him, 17. that might be fulfilled the thing which was spoken of through Eshaya the prophet who said,
18-21. "Behold, my servant with whom I'm pleased,
my beloved one in whom my soul rejoices.
I will place Ruokhi [my Spirit] upon him,
and he will preach judgment to the peoples.
He will not argue nor cry out,
and no man will hear his voice in the street.
The bruised reed he will not break,
and the lamp that is flickering he will not extinguish,
until he brings justice to victory.
And in his name the peoples will hope."
[12:20: I replaced PY's "broken" with "bruised," which the AL&C and Lamsa have.]

¶22. They then brought to him a certain possessed man who was mute and blind, and he healed him, so that the mute and blind man could speak and could see. 23. And all the crowds were marveling and were saying that, "Is this not the Son of Dawid?" 24. But when the Pharisees heard, they said, "This (man) does not cast out shada but by Baal-Zebub, the head of deewa." 25. But Yeshua knew their thoughts and said to them,
"Any kingdom

that is divided against itself

will be destroyed,
and any house and city

that is divided against itself

will not stand.
26-28.
And if Satana casts out Satana,
he is divided against himself.
How then does his kingdom stand?
And if I cast out deewa by Baal-zebub,
with what do your sons cast them out?

Because of this they will be judges to you.

And if by the Rukha of Allaha I cast out deewa,
the kingdom of Allaha has come near to you.

29. Or how is a man able to enter into the house (of) a strong man
and to plunder his possessions,
except first he bind the strong man
and then plunder his house?

¶30. Whoever that is not with me is against me,
and whoever that (does) not gather with me scatters.
31-32. Because of this I say to you that,
all sins and blasphemies will be forgiven to the sons of men.
But blasphemy that is against the Rukha
will not be forgiven to the sons of men.
And anyone who says a word against the Son of Man,
he will be forgiven.
But anyone who will speak against the Rukha d'Qudsha,
he will not be forgiven--
not in this world nor in the world that is to come.
33.
Either make the tree pleasant
and its fruit pleasant,
or make the tree bad
and its fruit bad--
for a tree is known from its fruit.
34. Generation of vipers!
How are you able to speak good things,
you that are evil?
For the mouth speaks from the fullness of the heart.
35. A good man
brings forth good
from good treasures,
and an evil man
brings forth evil
from evil treasures.
36-37. For I say to you that (for) every vain word that the sons of men speak,
they will give an account of it in the Yoma-d'Dina [Day of Judgment].
For by your words
you will be justified,
and by your words
you will be condemned."

¶38. Then, men of the Sapra and of the Pharisees answered and said to him, "Malpana, we desire to see a sign from you." 39. And he answered and said to them,
"An evil and adulterous generation seeks a sign,

and a sign will not be given to it

except the sign of Yonan the prophet.
40. For as Yonan was
in the belly of the fish
three days and three nights,
likewise will the Son of Man be
in the heart of the earth
three days and three nights.
41-42. The Ninevite men
will arise in judgment with this generation
and condemn it,
because they repented by the preaching of Yonan,
and behold that one greater than Yonan is present.

The malkta [queen] of the south

will arise in judgment with this generation
and she will condemn it,
because she came from the ends of the earth to hear the wisdom of Shleemon,
and behold that one who is more than Shleemon is here.
43-45. Now when an unclean Rukha goes out from a man,
it wanders in places that have no water in them,
and seeks rest, but does not find (it).
Then it says, 'I will return to my house from where I came out.'
And it comes (and) finds that it is empty and swept and orderly.
Then it will go (and) lead seven other Rukha with it who are worse than it,
and they will enter and dwell in it,
and the end of the man will be worse than his beginning.
Like this, to this evil generation (it) will be."

¶46. And while he was speaking to the crowds, his mother and his brothers came and were standing outside, and they wanted to speak with him. 47. Then a man said to him, "Behold, your mother and your brothers are standing outside and desire to speak with you." 48. But he answered and said to him that had spoken to him,
"Who is my mother?
And who are they (who are) my brothers?"
49. And he stretched forth his hand towards his talmida and said,
"Behold my mother and behold my brothers.
50. For anyone who does the will of Abbi who is in heaven,
is my brother and my sister and my mother."
12:10: the translator into Greek transliterated Shabbata as ====
13:2: "he went up to _seat_ himself on a boat" I replaced "sit" with "seat."]

The Preaching of Matthew
Chapter 13
1. Now on that day Yeshua went out from the house and sat by the side of the sea. 2. And large crowds gathered around him, so that he went up to seat himself on a boat, and all the crowd was standing on the shore of the sea. 3. And he was speaking much with them in parables, and said, "Behold, a sower went out to sow,
and while he was sowing,
there was some (seed) that fell upon the side of the road,
and a bird came and ate it.
5. And some others fell upon stony ground,
where there was not much soil,
and at once it sprouted because there was no depth to the ground.
6. And when the sun came up it became hot,
and because it had not root, it withered.
7. And some others fell (into) a thorny place
and the thistles grew up and choked it.
8. And others fell on good ground
and bore fruit: some a hundred, and some sixty, and some thirty.
9. He who has ears to hear, let him hear."

¶10. And his talmida approached and said to him, "Why do you speak in parables with them?" 11. And he answered and said to them,
"To you it is given to know the mystery of the kingdom of heaven,
but (it) is not given to them.
12. For to him who has,
it will be given to him
and it shall increase to him.
And to him who has not,

even that which he has
will be taken from him.

13. Because of this, I will speak in parables with them, because
'they see, and they do not see,
and they hear, and they do not hear--
nor do they understand.'
14-15. And is fulfilled in them the prophecy of Eshaya which said that,
'Hearing you will hear,
and you will not understand,
and seeing you will see,
and you will not know.
For the heart of this people is hardened.
And with their ears they were hard of hearing,
and their eyes are blinded,
that they should not see with their eyes,
and hear with their ears,
and should understand in their heart,
and return and I heal them.'

16. But to you: blessed are
your eyes that see
and your ears that hear.
17. For amain I say to you that,
many prophets and zadiqa [righteous/ just men] have longed
to see the things that you see,

and they did not see,

and to hear the things that you hear,

and they did not hear.

¶18. Now, you hear the parable of the seed.
19. (To) everyone who hears the word of the kingdom
and does not understand it,
the evil one comes and snatches away the word which was sown in his heart.
This is that which was sown upon the side of the road.
20. And that which was sown upon stony ground
is he that hears the word and accepts it at once in joy.
21. But he has no root in him but is temporal.
And when trouble or persecution comes
because of the word,
he is quickly offended.
22. And that which was sown into a thorny place
is he that hears the word
and the cares of this world and the deception of riches choke the word,
and it becomes without fruit.
23. But that which was sown upon good earth
is he that hears my word and understands and produces fruit,
and some bears a hundred and some sixty and some thirty."

¶24. He spoke another parable in figure to them and said,
"The kingdom of heaven is likened to a man
who sowed good seed in his field.
25. And when the people were asleep,
his enemy came
and sowed zizana [tares, a noxious weed that looks similar to wheat] among the wheat and left.
26. And when the blade sprang up and bore fruit,
then the zizana also appeared.
27. And the servants of the mara of the house approached and said to him,
'Maran, behold, did you not sow good seed in your field?
From where are the zizana in it?'

28. And he said to them,

'A man (who is) an enemy did this.'
His servants said to him,
'Do you desire for us to go pluck them out?'
29. But he said to them,
'No, lest while you are plucking out the zizana,
you also uproot the wheat with them.
30. Let both grow together until the harvest,
and at the time of the harvest I will say to the reapers,
'Pluck out first the zizana and bind them in bundles to be burned,
but the wheat, gather them into my storehouses.'"

¶31-32. He spoke another parable in figure to them and said,
"The kingdom of heaven is likened to a grain of mustard seed
that a man took (and) sowed in his field.
And it is smaller than all the small seeds,
but when it grows it is greater than all the small herbs,
and becomes a tree
so that the birds [or: blossoms/flowers]
of heaven come (and) nest in its branches."
[This has Janus parallelism poetry, since the Aramaic word rendered 'birds' can also mean blossoms/flowers. The other way to read the poem would be:
"When a mustard seed grows,
it is greater than all the small herbs
and becomes a tree,
so that the blossoms
of heaven come and nest in its branches."
Cyrus Gordon located a janus parallelism in the Song of Songs 2:12, where the word for "pruning" can also mean "singing"-- see Lataster on poetry.]

¶33. He said another parable to them.
"The Kingdom of Heaven is likened to leaven
which a woman took (and) buried in three measures of flour
until it was all leavened."

¶34. All these things Yeshua spoke in parables to the crowds,
and he would not speak with them without parables.
35. So might be fulfilled the thing which was spoken through the prophet who said,
"I will open my mouth with parables
and will bring out secrets
that were from before the foundation of the world."
36. Then Yeshua left the crowds and came to the house, and his talmida drew near to him and said to him, "Explain to us the parable, that of the zizana and of the field." 37. Then he answered and said to them, "He who sowed the good seed is the Son of Man.
38. And the field is the world,
and the good seed are the sons of the Kingdom.
And the zizana are the sons of the evil one.
39. And the enemy who sowed them is Satana,
and the harvest is the end of the world,
and the reapers (are) the malakas.
40. As therefore the zizana are plucked and burned in the fire,
likewise it will be in the end of this world.
41. The Son of Man will send His angels,
and they will pluck out from His Kingdom
all stumbling blocks and all workers of iniquity.
42. And they will cast them into the furnace of fire.
There will be weeping (and) gnashing of teeth.
43. Then the zadiqa [righteous] will shine like the sun in the Kingdom of their Father.
He who has ears to hear, let him hear.

¶44. Again, the Kingdom of heaven is likened to
a treasure that is hidden in a field,
that which a man finds and hides,
and from his joy,
goes (and) sells everything that he owns
and buys that field.

¶45. Again, the Kingdom of heaven is likened to
a man (who is) a merchant who was seeking good pearls.
46. And when he found a certain precious-looking pearl,
he went (and) sold everything that he owned
and bought it.

¶47. Again, the Kingdom of heaven is likened to
a net that was cast into the sea,
and of every kind (of) fish it gathered.
48. And when it was full,
they pulled it out to the shore of the sea,
and they sat down and sorted them.
And the good they placed into bags,
and the bad they threw away.
49. Thus it will be in the end of the world.
The malakas will go out
and separate the wicked from among the zadiqa [righteous].
50. And they will cast them into the furnace of fire.
There will be weeping (and) gnashing of teeth."

¶51. Yeshua said to them,
"Do you understand all these things?"
They said to him, "Yes, Maran." 52. He said to them,
"Because of this, every scribe who is instructed for the kingdom of heaven is likened to
a man (who is) the master (of) a house
who brings out from his treasures
the new and the old."

¶53. And when it was that Yeshua finished these parables, he departed from there. 54. And he came to his own city, and would teach them in their assemblies such that they would marvel and say,
"From where to this (man) (did come) this wisdom and (these) miracles?
55. Is this not the son of the carpenter?
Is not his mother called Maryam,
and his brothers Yaqob and Yoseh and Shimon and Yehuda?
56. And his sisters, behold, are they not all with us?
From where, thus, (did come) all these things (to this) man?"
57. And they were offended by him, and Yeshua said to them,
"There is no prophet who is mocked,
except in his own city and his own home."
58. And he did not do many miracles there because of their unbelief.

The Preaching of Matthew
Chapter 14
1. Now in that time, Herodus the Tetrarch heard the news of Yeshua. 2. And he said to his servants, "This is Yukhanan the baptizer. He has risen from the grave. Because of this, miracles are wrought by him."

¶3. For Herodus had seized Yukhanan and bound him and cast him into prison because of Herodia the wife of Pileepos, his brother. 4. For Yukhanan would say to him that, "It is not lawful that she be a wife to you." 5. And he was desiring to kill him, but he was afraid of the people who were recognizing him as a prophet. 6. But when the birthday of Herodus occurred, the daughter of Herodia danced before the guests and she pleased Herodus. 7. Because of this, by an oath he swore to her that he would give to her anything that she requested. 8. And because she was taught by her mother, (she) said, "Give to me the head of Yukhanan the baptizer here on a plate." 9. And it saddened the malka, but because of the oath and the guests, he commanded that it be given to her. 10. And he sent (and) cut off the head of Yukhanan (in) prison. 11. And he brought his head on a plate, and it was given to the girl, and she gave it to her mother. 12. And his talmida approached (and) took his corpse (and) buried (it), and came and made it known to Yeshua.

¶13. And when Yeshua heard,
he departed from there alone in a ship to a desert place.
And when the crowds heard,
they followed after him by dry land from the cities.
14. And Yeshua went out (and) saw the large crowds
and had compassion on them,
and he healed their diseases.

¶15. And when it became evening, his talmida approached him and said to him, "This is a desert place and the time is passed. Dismiss the crowds of people that they may go to the villages and buy food for themselves." 16. But he said to them,
"It is not necessary for them to go.
You give to them (food) to eat."
17. But they said to him, "We have nothing here but five loaves and two fish." 18. Yeshua said to them,
"Bring them here to me."
19. And he commanded the crowds to recline upon the ground, and he took those five (loaves of) bread and two fish and gazed into heaven and barek [blessed] (them) and broke (them) and gave (them) to his talmida. And those talmida placed (them) before the crowds. 20. And they ate and all of them were satisfied. And they took up the remnant of the fragments-- twelve baskets full. 21. And those men who ate were five thousand, aside from women and children.

¶22. And immediately he urged his talmida to get into the boat and to go before him to the opposite side, while he dismissed the crowds. 23. And when he dismissed the crowds, he went up to the tuora alone to pray. And he was alone there when it became dark. 24. And the boat was a great distance away from land, being tossed greatly by the waves, for the wind was against it. 25. And in the fourth watch of the night, Yeshua came to them walking on the water. 26. And his talmida saw him, that he was walking on the water, and were frightened and were saying that it is a false vision. And from their fear, they cried out. 27. But at once Yeshua spoke with them and said,
"Have courage!
It is I!
Do not be afraid!"
28. And Keepa answered and said to him, "Mari! If it is you, command me to come to you on the water!" 29. And Yeshua said to him,
"Come!"
And Keepa went down from the boat and walked on the water to come to Yeshua. 30. And when he saw the wind was strong, he feared, and began to sink, and he raised his voice and said, "Mari! Save me!" 31. And immediately Maran stretched out his hand and grasped him and said to him,
"Oh of little faith!
Why did you doubt?"
32. And when they went up into the boat, the wind quieted down. 33. And they who were in the boat came (and) worshipped him and said, "Certainly you (are) the Son of Allaha."

¶34. And they sailed and came to the land of Genesar. 35. And the men of that place recognized him and they sent (word) to all the surrounding villages. All those who were very ill drew near to him 36. and were beseeching to him that they might touch even if only the edge of his clothing, and those who touched were healed.

The Preaching of Matthew
Chapter 15
1. Then the Sapra and the Pharisees who (were) from Urishlim drew near to Yeshua and said, 2. "Why do your talmida transgress against the traditions of the elders and do not wash their hands when they eat bread?" Yeshua answered and said to them,
"Why also do you transgress against the commandment of Allaha
because of your traditions?
4. For Allaha said,
'Honor your father and your mother,
and anyone who reviles his father and his mother
let him be put to death.'
5. But you say,
'Any one who says to a father or to a mother,
'Whatever you (would) have gained by me (is) qorbani','
then (he) does not (need to) honor his father or his mother.
6. And you nullify the word of Allaha because of your tradition.
7. Hypocrites!
Well did Eshaya prophesy concerning you and said,
8. 'This people honor me with their lips,
but their heart is very far from me.
9. And they revere me in vain,
while they teach the doctrines of the commandments of the sons of men.'"

¶10. And he cried out to the crowds and said to them,
"Listen and understand.
11. It is not what enters the mouth
(that) defiles a man,
but what proceeds out from the mouth--
that is (what) defiles a man."
12. Then his talmida approached and said to him, "Do you know that the Pharisees who heard this word were offended?" 13. Then he answered and said to them,
"Every plant that Abbi who is in heaven did not plant,
will be uprooted.
14. Let them be blind!
They (are) leaders of the blind.
And if the blind lead the blind,
both will fall into a pit."
15. And Shimon Keepa answered and said to him, "Mari, explain to us this parable." 16. And he said to them,
"Until now, even you do not understand.
17. Do you not know that whatever enters the mouth
it goes to the stomach,
and from there by an excrement is cast out.
18. But whatever that proceeds from the mouth
proceeds from the heart and becomes a defilement to a man.
19. For from the heart go out evil thoughts:
adultery, murder, fornication, theft, false witness, blasphemy.
20. These are what defile a man.
But if while a man eats, his hands are not washed,
he is not defiled."

¶21. And Yeshua went out from there and came to the border of Tsur and of Tsidon. 22. And behold, a Canaanite woman from those borders came out while crying and saying, "Have mercy on me Mari, the Son of Dawid. My daughter is seriously vexed by a shada." 23. But he did not answer her a word. And his talmida drew near beseeching him and saying, "Send her away because she cries after us." 24. But he answered and said to them,
"I have not been sent except to the sheep
which went astray from the house of Israel."
25. And she came (and) worshiped him and said, "Mari, help me!" 26. He said to her,
"It is not good to take the bread of the children
and to cast it to the dogs."
27. And she said, "Yes, Mari, (but) even the dogs eat from the crumbs which fall from the tables of their masters and live." 28. Then Yeshua said to her,
"Oh woman! Great is your faith.
Let it be to you as you desire."
And her daughter was healed from that moment.

¶29. And Yeshua departed from there and came to the shore (of) the sea of Galeela. And he went up to a tuora and sat there. 30. And great crowds drew near to him that had among them the lame, and the blind, and dumb, and the maimed, and many others. And they laid them at the feet of Yeshua, and he healed them, 31. so that those crowds were amazed who saw the dumb speaking and the maimed made whole and the lame walking and the blind seeing. And they praised the Allaha of Israel.

¶32. But Yeshua called to his talmida and said to them,
"I have compassion for this crowd.
Behold that three days they have remained with me
and they do not have that which they might eat.
And I do not desire to send them away while they are fasting,
lest on the way they faint."
33. His talmida said to him, "Where is there for us in the desert bread that we may satisfy all this crowd?" 34. Yeshua said to them,
"How many loaves of bread do you have?"
They said to him, "Seven, and a few small fish." 35. And he commanded the crowds to recline upon the ground. 36. And he took those seven loaves of bread and the fish and gave thanks and broke (them) and gave (them) to his talmida. And the talmida gave (them) to the crowds. 37. And all of them ate and were satisfied, and they took up the remnants of the fragments: seven full baskets. 38. And those who ate numbered four thousand men, aside from the women and children. 39. And when he dismissed the crowds, he went up into a boat and came to the border of Magdo.

The Preaching of Matthew
Chapter 16
1. And the Pharisees and the Sadducees drew near, tempting him and asking him (for) a sign from heaven to show them. 2. But he answered and said to them,
"When it becomes evening you say,
'(It is) clear,
for the sky is red.'
3. And in the morning you say,
'Today (it) is winter,
for the sky is a gloomy red.'
Hypocrites!
You know (how) to observe the appearance of the sky.
The signs of this time you do not know (how) to discern.
4. An evil and adulterous generation requests a sign.
And a sign will not be given to it except the sign of Yonan the prophet."
And he left them and departed. 5. And when his talmida came to the other side, they had forgotten to take bread with them.

¶6. But he said to them,
"Watch (and) be aware of the leaven of the Pharisees and the Sadducees."
7. And they were reasoning among themselves, and saying (it is because) that they had not taken bread. 8. But Yeshua knew, and said to them,
"What are you thinking among yourselves, oh of little faith,
that (it is because) you did not bring bread?
9. You do not yet understand:
you do not recall
those five loaves of bread for the five thousand,
and how many baskets you took up.
10. Nor those seven loaves of bread for the four thousand,
and how many baskets you took up.
11. How do you not understand that it was not about bread (that) I spoke to you,
but that you should be aware of the leaven of the Pharisees and the Sadducees?"
12. Then they understood that he did not say to be aware of the leaven of bread, but of the doctrine of the Pharisees and the Sadducees.

¶13. And when Yeshua came to the region of Caesarea of Philippi, he was asking his talmida and said,
"Concerning me, who do men say that I am--
(merely) a son of man?"
14. And they said, "Some say Yokhanan the baptizer, but others Elia, and others Aramiya, or one of the prophets." 15. He said to them,

"But you, who do you say that I am?"

16. Shimon Keepa answered and said,
"You are the Meshikha,
the Son of the living Allaha."
17. Yeshua answered and said to him,
"Blessed are you Shimon bar-Yona [the son of Yona],
because flesh and blood have not revealed (this) to you,
but Abbi who is in heaven.
18. I also say to you that you are Keepa [Rock],
and on this keepa I will build for eidti [my church/ congregation],
and the gates of Sheol will not subdue it.
19. To you I will give the keys of the kingdom of heaven,
and any thing that you bind on earth
will be bound in heaven,
and the thing that you loose on earth
will be loosed in heaven."
20. Then he commanded his talmida that they should not say to men that he was the Meshikha.

¶21. And from that (time onwards), Yeshua began to make known to his talmida that he must go to Urislim and suffer much from the elders and from the rabbi-kahna and Sapra, and he would be killed, and on the third day would rise up. 22. But Keepa took him and began to rebuke him and said, "Far be it from you, Mari, that this should happen to you." 23. But he turned and said to Keepa,
"Get behind me Satana!
You are a stumbling block to me
because you do not think of Allaha,
rather of the sons of men."

¶24. Then Yeshua said to his talmida,
"He who wishes to follow after me,
let him deny himself and take up his execution-stake and follow after me.
25. For he who desires to save his life
will lose it.
And he who loses his life for my sake
will find it.
26. For what does a man profit if he gains all the world,
and loses his soul?
Or what will a man give
in exchange for his soul?
27. It is necessary for the Son of Man to come
in the tishbokhtha [glory] of his Father with His holy angels,
and then he will reward each man according to his works.
28. Amain I say to you that there are men who are standing here
who will not taste death until they see the Son of Man come in his kingdom."

The Preaching of Matthew
Chapter 17
1. And after six days, Yeshua led Keepa and Yaqub and Yukhanan his brother and took them up to a high tuora alone. 2. And Yeshua was transformed before them and his face was bright like the sun, and his clothes became white like light. 3. And Moshe and Eliyah appeared to them speaking with him. 4. And Keepa answered and said to Yeshua, "Mari, it is good for us that we are here. And if you desire, let us make here three shelters, one for you and one for Moshe and one for Eliyah." 5. And while he was speaking, behold a bright cloud overshadowed them. And a voice came from the cloud saying,
"This is my beloved Son,
in whom I'm pleased.
Listen to him."
6. And when the talmida heard, they fell upon their faces and were very afraid. 7. And Yeshua approached them and touched them and said,
"Arise, do not be afraid."
8. And they lifted up their eyes and they did not see anyone except Yeshua alone. 9. And while they were descending from the tuora, Yeshua commanded them and said to them,
"Do not speak (about) this vision in the presence of anyone
until the Son of Man arises from the dead."
10. And his talmida asked him and said to him, "Why then do the Sapra say that Eliyah must come first?" 11. Yeshua answered and said,
"Eliyah will come first,
so that all things might be fulfilled.
12. But I say to you that behold,
Eliyah has come,
and they did not know him.
And they did to him all that they desired.
Likewise also the Son of Man must suffer from them."
13. Then the talmida understood that he spoke to them about Yukhanan the baptizer.

¶14. And when they came towards the crowds, a man approached him and bowed down on his knees, 15. and said to him, "Mari, have mercy upon me, for my son-- who has a demon of lunacy and is badly afflicted-- many times he has fallen in the fire, and many times in water. 16. And I brought him to your talmida, and they were not able to heal him."
[PY had rendered one idiom present 'a devil.' The literal words are 'bar-agara'/ 'son of a rooftop/terrace,' which Lamsa interprets as being an epileptic and Errico interprets as being a lunatic. GB gives "my son has a lunatic demon." Hogg notes that the Syriac/Aramaic 'son of the roof' means 'demon of lunacy.']

17. Yeshua answered and said,
"Oh generation which is crooked and not mahaymina [faithful]!
Until when must I be with you?
And until when must I endure you?
Bring him here to me."
18. And Yeshua rebuked it, and the shada went out from him. And the boy was healed from that moment. 19. Then the talmida drew near towards Yeshua (while he was) alone and said to him, "Why were we not able to heal him?" 20. Yeshua said to them,
"Because of your unbelief.
For amain I say to you that
if (you) had faith in you like a grain of mustard seed,
you could say to this tuora,
'move away from here,' and it would move.
And not a thing would be able to prevail over you.
21. But this kind does not go out except by fasting and by prayer."

¶22. And while they were traveling in Galeela, Yeshua said to them,
"The Son of Man will be betrayed
into the hands of the sons of men,
23. and they will kill him,
and on the third day he will rise."
23. And they were very saddened.

¶24. And when they came to Capurnakhum, those who were collecting two coins each for the head tax drew near to Keepa and said to him, "Does not your master give his two coins?" 25. He said "Yes" to them, and when Keepa entered into the house, Yeshua anticipated him and said to him,
"What do you think, Shimon.
The malkeyh [malka] of the earth--
from whom do they collect tribute and head tax:
from their children,
or from strangers?"
26. Shimon said to him, "From strangers." Yeshua said to him,
"Then the children are free.
27. But lest (this) should offend them,
go to the sea and cast a hook.
And the first fish that comes up,
open its mouth and you will find a coin.
Take that and give (it) for me and for you."

The Preaching of Matthew
Chapter 18
1. At that moment, the talmida drew near to Yeshua and said, "Who indeed is the greatest in the kingdom of heaven?" 2. And Yeshua called a child and made him stand in their midst, 3. and said,
"Amain I say to you,
that unless you change and become like children,
you will not enter into the kingdom of heaven.
4. He therefore who humbles himself like this child,
he will be great in the kingdom of heaven.
5. And he who receives (one) like this child in my name receives me.
6. And anyone who harms one of these little ones who believe in me,
it would be better for him that the millstone of a donkey
would be hung on his neck and he be sunk into the depths of the sea.

¶7. Woe to the world because of offenses.
For it is necessary that offenses should come,
but woe to the man by whose hand the offenses come.
8. And if your hand or your foot causes you to stumble,
cut it off and cast it (away) from you.
It is better for you to enter into life while lame or while you are maimed,
than while you have two hands or two feet to fall into the fire that is everlasting.
9. And if your eye causes you to stumble,
pluck it out and cast it (away) from you.
It is better for you that with one eye you enter into life,
than while you have two eyes to fall into the Gehenna of fire.
10. See (to it that) you do not despise one of these little ones,
for I say to you their angels in heaven
at all times see the face of Abbi who is in heaven.
11. For the Son of Man has come to save that which was lost.
12. What do you think:
if a man had one hundred sheep,
and one of them went astray,
does he not leave the ninety and nine on the tuora
and go (and) seek that which strayed?
13. And if he finds it, amain I say to you that he rejoices at it more than the ninety and nine that did not stray.
14. Likewise, your Father who is in heaven does not wish that one of these little ones should perish.

¶15. And if your brother is at fault with you,
go rebuke him between you and him alone.
If he listens to you,
you have won your brother.
16. And if he does not listen to you,
take with you one or two (others), because
'at the mouth of two or three witnesses every word is established.'
17. And if he will also not listen to them,
tell the eidta [congregation].
And if he will also not listen to the eidta,
let him be to you like a tax-collector and like a heathen.
18. And amain I say to you that,
anything that you bind on earth will be bound in heaven,
and whatever you loose on earth
will be loosed in heaven.
19. Again I say to you that if two of you should agree on earth
concerning every desire that they might ask,
they will have (it) from the presence of Abbi who is in heaven.
20. For where two or three are assembled in my name,
there I (am) among them."

¶21. Then Keepa drew near to him and said, "Mari, if my brother is at fault with me, how many times should I forgive him-- up to seven times?" 22. Yeshua said to him,
"I do not say to you up to seven times,
rather, up to seventy times seventy-seven.

¶23. Because of this the kingdom of heaven is likened to a malka
who desired to take an accounting from his servants.
24. And when he began to take an accounting,
they brought to him one who owed ten thousand talents.
25. And when he had no (way) to repay,
his lord commanded that he be sold, he and his wife and his children and everything that he owns, and he repay.
26. And that servant fell down (and) prostrated before him and said,
'Mari, be patient with me, and everything I will repay to you.'
27. And the lord of that servant had compassion
and released him and forgave him his debt.
28. Now that servant went out and found one of (his) fellow servants who owed him one hundred denarii,
and he seized him and was choking him and said to him,
"Give to me that which you owe to me."
29. And that fellow servant fell down upon his feet beseeching him and said to him,
'Be patient with me and I will repay you.' 30. And he did not want (to),
but went (and) cast him into prison until he paid him what he owed him.
31. And when their fellow servants saw the thing that had happened, it saddened them very much,
and they came (and) made known to their lord all that happened.
32. Then his lord called him and said to him that,
'Evil servant!
I forgave you all of the debt because you beseeched me.
33. Was it not right for you also to have mercy on your fellow servant
as I had mercy on you?'
34. And his lord was angry and delivered him to the scourgers until he repaid everything that he owed him.
35. Likewise, Abbi who is in heaven will do to you unless
you do forgive (each) man his brother from your heart his offenses."

The Preaching of Matthew
Chapter 19
1. And it happened that when Yeshua finished these words, he departed from Galeela and he came to the border of Yehuda on the other side of the Yordanan. 2. And great crowds came (and) followed him, and he healed them there.

¶3. And the Pharisees drew near to him and were tempting him and saying, "Is it lawful for a man to put away his wife for any cause?" 4. But he answered and said to them,
"Have you not read that,
'He who created from the beginning,
He created them male and female'?"
5. And he said,
"Because of this,
'a man shall leave his father and his mother
and will be joined to his wife,
and both of them will be one flesh.'
6. Henceforth, they will not be two,
rather one flesh.
Therefore, what Allaha has united,
man should not separate."
7. They said to him, "Why then did Moshe command to give a letter of divorce and to put her away?" 8. He said to them,
"Against [because of] the hardness of your heart,
Moshe allowed you to put away your wives.
But it was not thus from the beginning.
9. But I say to you that
he who leaves his wife without (a charge of) adultery,

and takes another, commits adultery.

And he that takes a divorced woman commits adultery."

¶10. His talmida said to him, "If such is the difficulty between husband and wife, it is not worthwhile to take a wife." 11. But he said to them,
"Not every man applies this word to him,
but (only) he to whom it is given.
12. For there are mahaymina who were born thus from the womb of their mother.
And there are mahaymina who became mahaymina by men.
And there are mahaymina who made themselves mahaymina for the sake of the Kingdom of Heaven.
He who is able to comprehend, let him comprehend."
[mahaymina can mean eunuch or believer or many similar words; see Lataster. Yeshua is doing a wordplay here. The verse could be translated this way:
"For there are eunuchs who were born thus from the womb of their mother.
And there are eunuchs who became believers by men.
And there are believers who made themselves eunuchs [i.e. chose celibacy] for the sake of the Kingdom of Heaven.
He who is able to comprehend, let him comprehend."
See also Acts 8:27.]

¶13. Then children drew near to him that he may lay his hand on them and pray, and his talmida rebuked them. 14. Then Yeshua said to them,
"Allow the children to come to me,
and do not hinder them.
For of those (who) are like these is the kingdom of heaven."
15. And he laid his hand on them and departed from there.

¶16. And a certain (man) came (and) drew near, and said to him, "Good Malpana, what is good that I should do that I should have eternal life?" 17. Then he said to him,

"Why do you call me good?

There is none good except one Allaha.
Now if you desire to enter into life,
keep the commandments."
18-19. He said to him, "Which ones?" Then Yeshua said to him that,
"You shall not kill and
you shall not commit adultery and
you shall not steal and
you shall not give witness falsely and
honor your father and your mother and
love your neighbor as yourself."
20. That young man said to him, "All these things I have obeyed them from my youth. What do I lack?" 21. Yeshua said to him,
"If you desire to be perfect,
go sell your possessions and give to the poor,

and you will have treasure in heaven.

And come follow me."
22. And that young man heard this word and went away sad, for he had many possessions.

¶23. Yeshua then said to his talmida, "Amain I say to you that,
it is difficult for a rich man to enter into the kingdom of heaven.
24. And again I say to you that
it is easier for a rope to enter into the eye of a needle
than (for) a rich man to enter into the kingdom of Allaha."
[Most translations into Greek have "camel" instead of "rope." Observes Barnstone (2012), 19, "In converting an Aramaic proverb into Greek, through a misreading... a 'course thread' became a 'camel,' fortuitously creating a wondrous metaphor." At least one translator into Greek correctly translated the Aramaic:
Bailey, Kenneth E. 1976, 1980. __Poet & Peasant_ and _Through Peasant Eyes__ (==: ==), 238pp. & 187pp. On 165 of the 2nd half: "Rather than _kamelon_, if we read _kamilon_ (as some ancient manuscripts give us) we are not talking about a large, four-footed animal but rather a rope."]
25. And when the talmida heard (it), they were exceedingly amazed and were saying, "Who indeed is able to (gain) life?" 26. Yeshua looked at them and said to them,
"With men this is not possible,
but with Allaha everything is possible."

¶27. Then answered Keepa and said to him, "Behold, we have left everything and have come to follow you. What indeed will we have?" 28. Yeshua said to them,
"Amain I say to you that,
you who have come to follow me,
in the new world when the Son of Man sits upon the throne of shubkeh [his glory],
you also will sit upon twelve seats,
and you will judge the twelve tribes of Israel.
29-30. And anyone who has left houses or brothers or sisters or abba
or mother or wife or children or fields for the sake of my name,
will receive one hundredfold and will inherit eternal life.
But many (who are) first will be last,
and the last first."

The Preaching of Matthew
Chapter 20
1. "For the kingdom of heaven is likened to a man-- the lord of a house--
who went out in the morning to hire laborers for his vineyard.
2. And he bargained with the laborers for a denarius per day.
And he sent them to his vineyard.
3. And he went out in the third hour and saw others who were standing in the marketplace and were idle.
4. And he said to them, "You also go to the vineyard and I will give to you what is right." 5. And they departed.
And he went out again in the sixth hour and in the ninth hour and did the same.
6. And towards the eleventh hour he went out and found others who were standing and were idle and said to them, "Why are you standing all day and idle?" 7. They said to him, "Because no man has hired us."
He said to them, "You also go to the vineyard and you will receive what is right."
8. And when it became evening, the lord of the vineyard said to his steward,
"Call the laborers and give them their wage,
and begin from the last and proceed to the first."
9. And those of the eleventh hour came
(and) each received a denarius.
10. And when the first came,
they hoped that they would receive more,
and they also each received a denarius.
11. And when they received (it), they murmured against the lord of the house. 12. And they said, "These last ones worked one hour,
and you made them equal with us who bore the burden of the day and its heat!"
13. Then he answered and said to one of them,
"My friend, I did not wrong you.
Was it not for a denarius you bargained with me?
14. Take yours and go.
But I desire that to this last one I give as to you.
15. Or is it not lawful for me (to do) that which I desire to do with my own (money)?
Or is your eye evil because I'm good?"
16. Thus the last will be first,
and the first (will be) last.
For many are those (that) are called,
and few (that) are chosen."

¶17. And Yeshua was about to go up to Urishlim, and he took his twelve talmida alone on the road and said to them, 18. "Behold, we are going up to Urishlim,
and the Son of Man will be delivered
to the rabbi-kahna and to the Sapra.
And they will condemn him to death.
19. And they will deliver him to the Gentiles,
and they will mock him,
and they will beat him,
and they will crucify him.
And on the third day he will rise."
¶20. Then, the mother of the sons of Zawdee came to him, and she and her sons worshipped him and was asking him something. 21. Then he said to her,
"What do you desire?"
She said to him, "Say that these two, my sons, will sit, one on your right and one on your left in your kingdom." 22. Yeshua answered and said,
"You do not know what you ask.
Are you able to drink the cup that I'm about to drink,
or the baptism (with) which I (will be) baptized?"
They said to him, "We are able." 23. He said to them,
"My cup you will drink,
and be baptized (with) the baptism (with) which I (will be) baptized,
but that you should sit at my right and at my left is not mine to give,
except to those for whom it is prepared by Abbi."
24. And when the ten heard (it), they were angry at those two brothers. 25. And Yeshua called them and said to them,
"You know that the rulers of the Gentiles are their lords,
and their nobles are in authority over them.
26. Let it not be thus among you,
but whoever among you desires to be great,
let him be to you a minister.
27. And he who among you desires to be first,
let him be to you a servant.
28. Just as the Son of Man did not come to be served,
but to serve,
and to give himself (as) a purqana [ransom] for the sake of many."
29. And when Yeshua went out from Yericho, a large crowd were coming following him.

¶30. And behold, two blind men were sitting on the side of the road, and when they heard that Yeshua was passing by, they gave a cry, and were saying, "Have mercy upon us Mari, the Son of Dawid!" 31. But the crowds were admonishing them to be quiet, but they raised their voice more, and were saying, "Maran, the Son of Dawid, have mercy upon us!" 32. And Yeshua stopped and called them and said,

"What do you desire me to do for you?"

33. They said to him that, "Maran, may our eyes be opened!" 34. And Yeshua had compassion on them and touched their eyes, and at once their eyes were opened and they went (and) followed him.

The Preaching of Matthew
Chapter 21
1. And when he approached Urishlim and came to Beth-Pageh on the side of the Tuora of Zayteh, Yeshua sent two of his talmida 2. and said to them,
"Go to this village that is in front of you,
and immediately you will find a donkey that is bound and a colt with her.
Loose (them and) bring (them) to me.
3. And if anyone says anything to you,
tell him that 'they are needed for Maran,'
and immediately he will send them here."
4. And all these things happened that might be fulfilled the thing which was spoken of through the prophet who said,
5. "Say to the daughter of Tsihyon,
behold Malk'ky [your-- or is it 'my'?-- Malka] comes to you meek
and mounted upon a donkey,
and upon a colt the foal of a (female) donkey."
6. And the talmida departed and did as Yeshua had commanded them. 7. And they brought the donkey and the colt, and placed their garments upon the colt, and Yeshua mounted upon it. 8. And a multitude of crowds were spreading out their clothes in the road, and others were cutting branches from the trees, and cast (them) on the road. 9. And the crowds-- those who were going before him and coming after him-- were crying out and saying,
"Ushanna to the Son of Dawid!
'Blessed is he who comes in the name of Mar-YHWH!'
Ushanna in the highest!"
10. And when he entered into Urishlim, all the city was stirred up and were saying, "Who is this (man)?" 11. And the crowds were saying, "This is the prophet Yeshua who is from Nasrath of Galeela."
[21:4: chk peshitta.org website==]

¶12. And Yeshua entered into the temple of Allaha and drove out all who were buying and selling in the temple. And he overturned the tables of the moneychangers and the chairs of those who were selling doves. 13. And he said to them,
"It is written that,
'My house will be called a house (of) prayer,'
but you have made it a 'cave of bandits'."
14. And in the temple the blind and lame drew near to him, and he healed them. 15. But when the rabbi-kahna and the Pharisees saw the wonders that he did, and the children who were crying aloud in the temple and saying, "Ushanna to the Son of Dawid," they were displeased. 16. And they were saying to him, "Do you hear what these (people) are saying?" Yeshua said to them,
"Yes! Have you never read that,
'From the mouth of children and infants
you have fashioned tishbokhtha [glory/ praise]'?"

¶17. And he left them and departed outside of the city to Beth-Aniya and lodged there. 18. And in the morning when he returned to the city, he hungered. 19. And he saw a certain fig tree by the road and came to it and he did not find anything on it except only leaves. And he said to it,
"Let there not be on you again fruit forever!"
And at once, that fig tree withered. 20. And the talmida saw and marveled and were saying, "How quickly the fig tree withered." 21. Yeshua answered and said to them,
"Amain I say to you that,
if you have faith and do not doubt,
not only this (miracle) of the fig tree will you do
but even if you say to this tuora,
'Be removed and fall into the sea!'
it will happen.
22. And everything that you ask for in prayer and believe,
you will receive."

¶23. And when Yeshua came to the temple, the rabbi-kahna and elders of the people drew near to him while he was teaching and were saying to him, "By what authority do you accomplish these (things)? And who gave to you this authority?" Yeshua answered and said to them,
"I will also ask you a certain question,
and if you answer me,
I will also tell you by what authority I do these (things).
25. The baptism of Yukhnan: where is it from?
From heaven, or is it from men?"
And they were reasoning among themselves and they were saying that, "If we say 'From heaven,' he will say to us, 'And upon what (reason) did you not believe him?' 26. And (if) we say 'From men,' we are afraid of the crowd, for all of them did regard Yukhanan as a prophet." 27. They answered and said to him, "We do not know." Yeshua said to them,
"Neither will I tell you by what authority I do these (things).

¶28. But what do you think.

A certain man had two sons.

And he drew near to the first one and said to him,
'My son, go (and) work today in the vineyard.'
29. But he answered and said,
'I do not desire (to).'
But later he regretted (it) and went.
30. And he drew near to the other and said likewise to him,
and he answered and said,
'I will Mari,'
and did not go.
31. Which of these two did the will of his father?"
They said to him that, "(The) first one." Yeshua said to them,
"Amain I say to you that the tax-collectors and harlots
will precede you into the kingdom of Allaha.
32. For Yukhanan came to you in the way of righteousness,
and you did not believe him.
But the tax-collectors and the harlots believed him.
But not even when you saw (it),
did you finally repent
that you might believe him.

¶33. Hear another parable.
There was a certain man-- a lord of a house--
and he planted a vineyard,
and around it he set a fence,
and he dug a winepress in it,
and he built a tower in it.
And he leased it to laborers
and went on a journey.
And when the time of the harvest arrived,
he sent his servants to the laborers
that they might send to him (some) of the fruit of his vineyard.
34. And the laborers seized his servants,
and some they beat
and some they stoned
and some they killed.
36. And again he sent other servants that were more than the first,
and they did likewise to them.
37. And lastly, he sent his Son to them saying,
'perhaps they might be ashamed before my Son.'
38. But when the laborers saw the Son,
they said among themselves,
'This is the heir.
Come let us kill him and seize his inheritance.'
39. And they seized him and took him outside of the vineyard and killed him.
40. Therefore, when the lord of the vineyard comes,
what should he do to those laborers?"
41. They were saying to him,
"He will savagely destroy them.
and he will lease the vineyard to other laborers,
those who will give to him the fruit in its season."
[cf. v. 33+ with Is 5:1-7]

42. Yeshua said to them,

"Have you never read in the scripture of,
'The Stone that the builders rejected,
the same became the head of the corner.
From the presence of Mar-YHWH came this,
and is a marvel before our eyes'?
43. Because of this I say to you that
the Kingdom of Allaha will be taken from you
and be given to a people who bear fruit.
44. And whoever falls upon this Stone will be broken,
and any (that) it falls upon, it will destroy."
45. And when the rabbi-kahna and Pharisees heard his parables, they knew that he spoke against them. 46. And they sought to arrest him, but they were afraid of the crowd, because they were regarding him as a prophet.

The Preaching of Matthew
Chapter 22
1. And Yeshua answered again in parables and said,
2. "The Kingdom of Heaven is like a man-- a malka--
who prepared a wedding-feast for his son.
3. And he sent his servants that they might call those who were invited to the wedding-feast,
and they did not desire to come.
4. Again he sent other servants and said, 'Say to those who were invited that,
'Behold, my supper is prepared
and my oxen and my fatlings are killed and everything is ready.
Come to the wedding-feast'.'
5. But they sneered at (it) and departed,
one to his field and another to his business.
6. And the rest seized his servants and mocked and killed them.
7. And when the malka heard, he was angry
and sent his armies (and) destroyed those murderers,
and their city he burned.
8. Then he said to his servants,
'The wedding-feast is prepared,
and those that were invited were not worthy.
9. Go, therefore, to the main roads,
and anyone that you find,
call to the wedding-feast.'
10. And those servants went out to the roads
and gathered anyone that they found,
bad and good, and the banquet-house was filled with guests.
11. And the malka entered to see the guests,
and he saw a man there who was not wearing the attire of a wedding.
12. And he said to him,
'My friend, how did you enter here
while you have no garments of a wedding?'
And he was speechless. 13. Then the malka said to the ministers,
'Bind his hands and his feet
and cast him into the outer darkness.
There shall be weeping and gnashing of teeth.'
14. For many are those (that) are called,
and few are chosen."

¶15. Then the Pharisees departed (and) took counsel how to trap him by a question. 16. And they sent to him their talmida with the Herodians, and were saying to him,
"Malpana, we know that you are true,
and you do teach rightly the way of Allaha,
and you do not favor any man,
for you do not discriminate between men.
17. Therefore, tell us how do you think.
Is it lawful to pay the head tax to Caesar or not?"
18. But Yeshua knew their evil, and said,
"Hypocrites! Why do you tempt me?
19. Show me the denarius of the head tax."
And they brought a denarius to him. 20. And Yeshua said to them,
"Whose image and inscription is this?"
21. They were saying, "Caesar." He said to them,
"Therefore give to Caesar that which is Casear's,
and to Allaha that which is Allaha's."
22. And when they heard (it), they were amazed, and left him and departed.

¶23. In that same day, the Sadducees approached and were saying to him, "There is no resurrection of the dead." And they asked him 24. and said to him, "Malpana, Moshe told us that if a man dies while having no sons, his brother should take his wife and raise up seed for his brother. 25. Now there were among us seven brothers. The first took a wife and died. And because he had no sons, he left his wife to his brother. 26. Likewise also the second and also the third, up to the seventh. 27. And after all of them died, the woman also (died). 28. Therefore in the resurrection, to which of those seven will she be a wife, for all of them married her?" 28. Yeshua answered and said to them,
"You err because you do not know the scriptures or the power of Allaha.
30. For in the resurrection of the dead,
(men) do not marry women,
nor are women (given) to husbands.
Rather, they are as the malakas of Allaha in Heaven.
31. But concerning the resurrection of the dead,
have you not read the thing which was said to you by Allaha who said that,
32. 'ENA-NA
the Allaheh of Awraham,
the Allaheh of Iskaq,
(and) the Allaheh of Yacob'?
And he was not Allaha of the dead,
rather of the living."
33. And when the crowds heard this, they were amazed by his teaching.

¶34. But the Pharisees, when they heard that he had silenced the Sadducees, they assembled together. 35. And one of them who knew the namusa asked testing him, 36. "Malpana, which commandment in the namusa is greatest?" 37. And Yeshua said to him,
"That 'you should love Mar-YHWH Allahak [your Allaha]
with all your heart and with all your soul and with all your might and with all your mind.'
38. This is the first and the greatest commandment.
39. And the second is like it:
that 'you should love your neighbor as yourself.'
40. On these two commandments hang the Aurayta [Torah] and the prophets."
[=22:37: is this fully anywhere? Maybe in the OT Peshitta?==]

¶41. Now while the Pharisees were assembled, Yeshua asked them 42. and said,
"What do you say about the Meshikha?
Who is he the son (of)?"
They were saying to him, "The Son of Dawid." 43. He said to them,
"Then how (is it that) Dawid in the Ruokh calls him MarYaH-- for he said that,
44. "Mar-YHWH said to Mari,
'You sit at my right (hand)
until I place your enemies under your feet.'"
45. Therefore, if Dawid calls him 'MarYaH,' how is he his son?"
46. And no man was able to give him an answer.
And no man dared again from that day (on) to question him.

The Preaching of Matthew
Chapter 23
1. Yeshua then spoke with the crowds and with his talmida.
2. And he said to them,
"The Sapra and the Pharisees sit upon the seat of Moshe.
3. Therefore everything that they say to you that you should keep,
keep and do.
But according to their deeds
you should not do,
for they talk,
and do not.
4. And they bind heavy burdens and place them
(upon) the shoulders of the sons of men,
but they do not desire to touch them with their fingers.
5. And they do all their deeds
that they might be seen by the sons of men,
for they widen their tefillin,
and lengthen the tekhelet of their robes.
[Tefillin are leather box/straps containing biblical verses that Jews bind on their arms and on their foreheads during daily prayer, except on the Sabbath (Deut. 6:8). Tekhelet is the 'ribbon of blue' of the 'tzitzit' (fringes), as commanded in Num. 15:38. 'Tekhelet' is also generally understood to refer to the tzitzit, or even the whole prayer shawl/talit. -PY]
6. And they love the chief places at festivals
and the chief seats at the assembly,
7. and a greeting in the streets,
and to be called Rabbi by men.

8. But you should not be called rabbi,
for One is your Rabbi and you are all brothers.
9. And do not call yourselves abba on earth,
for One is your Father who is in heaven.
10. And you should not be called leaders,
for One is your Leader, the Meshikha.
11. But he who is greatest among you,
let him be a minister to you.
12. For whoever exalts himself will be humbled,
and whoever humbles himself will be exalted.

¶13. Woe to you Sapra and Pharisees. Hypocrites!
For you that with a pretense lengthen your prayers,
you consume the houses of widows.
Because of this you will receive a greater judgment.
14. Woe to you Sapra and Pharisees. Hypocrites!
For you shut up the Kingdom of Heaven before the sons of men.
For you are not entering yourselves,
and those who would enter you do not allow to enter.
15. Woe to you Sapra and Pharisees. Hypocrites!
For you traverse sea and land that you might make one proselyte,
and when he has become (one), you make him the son of Gehenna twice more than you are.
16. Woe to you blind guides!
For you say that, 'whoever swears by the temple it is not anything,
but he who swears by the gold which is in the temple is guilty.'
17. Fools and blind!
For what is greater: the gold, or the temple-- that which sanctifies the gold?
18. And, 'whoever swears by the altar, it is not anything,
but he who swears by the qorbana that is upon it is guilty.'
19. Fools and blind!
What is greater: the qorbana or the altar that sanctifies the qorbana?
20. Therefore whoever swears by the altar,
swears by it and by all things that are upon it.
21. And whoever swears by the temple,
swears by it and by He who dwells in it.
22. And whoever swears by Heaven,
swears by the throne of Allaha,
and by Him who sits upon it.
23. Woe to you Sapra and Pharisees. Hypocrites!
For you tithe mint and dill and cumana [cumin],
and you overlook the more important things of the namusa:
justice and mercy and faith.
And these things were necessary for you to have done,
and these things you should not have forgotten.
24. Blind guides who strain at gnats and swallow camels!

¶25. Woe to you Sapra and Pharisees. Hypocrites!
For you clean the outside of the cup and of the plate,
but inside they are full of extortion and iniquity.
26. Blind Pharisees!
First clean the inside of the cup and of the plate,
that the outside may become also clean.
27. Woe to you Sapra and Pharisees. Hypocrites!
For you are like white tombs that appear beautiful on the outside,
but on the inside are filled with the bones of the dead and all corruption.
28. Thus also you: on the outside you appear as zadiqa to the sons of men,
and on the inside you are filled with iniquity and hypocrisy.
29. Woe to you Sapra and Pharisees. Hypocrites!
For you build the tombs of the prophets,
and you adorned the sepulchres of the zadiqa.
30. And you say that, 'if we had been in the days of our forefathers,
we would not have been participants with them in the blood of the prophets,'
31. whereby you witness against yourselves
that you are sons of those who killed the prophets.
32. And you also fill up the measure of your forefathers.
33. Serpents! Offspring of vipers!
How will you flee from the judgment of Gehenna?

¶34. Behold, because of this I will send to you prophets and wise men and Sapra.
Some of them you will kill and you will crucify,
and some of them you will scourge in your assemblies,
and you will pursue them from city to city,
35. so that will come upon you all the blood of the zadiqa
that has been shed upon the earth from the blood of Haweel the zadiqa
and up to the blood of Zakharya the son of Brakhya,
he whom you killed between the temple (and) the altar.
36. Amain I say to you that all these things will come upon this generation.
37. Urishlim! Urishlim!
Murderess of the prophets and stoner of those that are sent to her!
How often I have desired to gather your children
like a hen gathers her chicks under her wings,
and (you) did not desire (it)!
38. Behold, your house is left to you desolate.
39. For I say to you that you will not see me from now on until you say,
'Blessed is he who comes in the name of Mar-YHWH.'"

23:10: "_for_ One is your leader" Younan had "because."
23:15: "you make him the son of Gehenna _twice more than you are_" I switched out Younan's "double upon yourselves" for his explanation of that idiom's meaning: "twice more than you are."
23:35: "so that will come upon you all the blood of the righteous that has been shed upon the earth from the blood of Haweel the righteous and up to the blood of Zakharya the son of Brakhya, he whom you killed between the temple (and) the altar"
PY: Meshikha here uses the Hebrew canonical order of the books of the Tanakh. By referring to the righteous blood of Haweel (Abel, recorded in Genesis) and of Zakharya (Zechariah, 2 Chronicles), Meshikha refers to the first and last book of the Hebrew canon. The meaning of Meshikha's teaching is clear; the blood of every righteous person recorded in all of scripture will come upon the Sapra and the Pharisees."
[==give 2 Chron quote; what am I missing?]

The Preaching of Matthew
Chapter 24
1. And Yeshua went out of the temple to depart, and his talmida drew near (and) were showing him the construction of the temple. 2. But he said to them,
"Behold, do you not see all these things?
Amain I say to you that not one stone upon another stone here will spared
(and) that will not be torn down."

¶3. And while Yeshua was sitting on the Tuora of Zayteh, his talmida drew near and were saying among themselves and to him, "Tell us when these things will be, and what is the sign of your coming and of the end of the world?" 4. Yeshua answered and said to them,
"Beware, let no man deceive you.
5. For many will come in my name
and will say that, 'ENA-NA the Meshikha.'
And they will deceive many.
6. For you are bound to hear of revolutions and rumor of wars.
Watch out (and) be not disturbed,
for it is necessary that all these things happen, but not yet is the end.
7. For nation will rise against nation,
and kingdom against kingdom.
And there will be famines and plagues and earthquakes in different places.
8. But all these things are (only) the beginning of sorrows.
9. Then they will deliver you to afflictions and they will kill you
and you will be hated by all nations because of my name.
10. Then many will stumble and will hate one another
and will betray one another.
11. And many false prophets will arise and deceive many.
12. And because of the growth of iniquity,
the love of many will grow cold.
13. But whoever has patience until the end,
he will have life.
14. And this Sebartha of the Kingdom
will be preached in all the world
as a testimony to all the nations,
and then the end will come.
15. And when you see the sign of uncleanness and desolation,
that was spoken of by Daniel the prophet,
which will stand in the holy place"--
he that reads, let him understand--
16. "then those who are in Yehuda,
let them flee to the tuora.
17. And he who is on the roof,
let him not come down to take that which is in his house.
18. And he who is in the field,
let him not turn back to take back his clothes.
19. And woe to the pregnant
and to those who are nursing in those days.
20. And pray that your flight will not be in winter,
nor on the Shabbata.
21. For then will be great suffering such as has not been
from the beginning of the world until the present, nor will (ever) be.
22. And if those days were not shortened,
not any flesh would live,
but because of the chosen,
those days will be shortened.
23. If then anyone should say to you,
'Behold the Meshikha is here, or there,'
do not believe (it).
24. For false Meshikhas and lying prophets will arise
and they will produce signs (and) great wonders
in order to deceive if possible even the chosen.
25. Behold, I have told you beforehand.
26. If therefore they say to you,
'Behold, he is in the wilderness,'
do not go out.
Or, 'Behold, he is in the inner chamber,'
do not believe (it).
27. For as the sunshine comes out from the east
and is seen even in the west,
thus will be the coming of the Son of Man.
28. Wherever may be the carcass,
there will the eagles gather.

¶29. And immediately after the suffering of those days,
'the sun will be darkened
and the moon will not shine its light.
And the stars will fall from heaven,
and the powers of heaven will be shaken.'
30. And then will be seen the sign of the Son of Man in heaven,
and then all the tribes of the earth will mourn
and will see 'the Son of Man who comes upon the clouds of heaven' with great power and shubkha [glory].
31. And he will send His angels with a large shiphura [shofar i.e. ram's horn trumpet],
and they will gather His chosen ones
from the four winds,
from one end of heaven (and) to the other (end).
32. Now from the fig tree learn a parable.
As soon as its branches become tender
and bring forth its leaves,
you know that summer has arrived.
33. Thus also you: when you have seen all these things,
know that it has arrived at the door.
34. Amain I say to you that, this tribe will not pass
until all these things happen.
35. Heaven and earth may pass,
but my word will not pass.

¶36. But about that day and about that hour
no man knows,
not even the malakas of heaven,
but Abba alone.
37. And as (in) the days of Nukh,
thus will be the coming of the Son of Man.
38. For as they were before the deluge,
eating and drinking
and taking women and giving them (in marriage) to men
up to the day that Nukh entered into the ark,
39. and they did not know until the deluge came and took them all,
thus will be the coming of the Son of Man.
40. Then two (men) will be in the field.
One will be taken and one will be left.
41. And two (women) will be grinding at the mill.
One will be taken and one will be left.

¶42. Therefore be alert, because you
do not know in what hour your Lord will come.
43. And know this, that if the lord of the house
had known in which watch the thief would come,
he would have watched and would not have allowed his house to be plundered.
44. Because of this, you also be prepared,
because in an hour that you do not expect, the Son of Man will come.
45. Who then is the mahaymina [faithful] and wise servant
whom his lord has appointed over his household to give them food in due time,
46. blessed is that servant who (when) his lord comes,
finds him doing thus.
47. Amain I say to you that,
he will appoint him over all that he owns.
48. But if a servant, he being evil in his heart,
says that 'Mari will be delayed in coming'
49. and begins to beat his fellow-servants
and to eat and drink with drunkards,
50. the lord of that servant will come
in a day that he does not expect,
and in an hour that he does not know.
51. And he will cut him in two,
and give him his lot among the hypocrites.
There will be weeping
and gnashing of teeth."
[Concerning 24:15, if and when did "the sign of uncleanness and desolation, that was spoken of by Daniel the prophet, ... stand in the holy place"? see Euseubius and Josephus]

The Preaching of Matthew
Chapter 25
1. "Then let the Kingdom of Heaven be likened to
those ten virgins who took their lamps and went out for the meeting of the bride and the bridegroom.
2. Now five of them were wise and five were foolish.
3. And those foolish (virgins) took their lamps but did not take oil with them.
4. But those wise (virgins) took oil in vessels with their lamps.
5. Now when the bridegroom delayed, they-- all of them-- slumbered and slept.
6. And in the middle of the night there was an outcry:
'Behold, the bridegroom comes!
Go out for his meeting!'
7. Then all those virgins arose and prepared their lamps.
8. And those foolish (virgins) were saying to the wise,
'Give us (some) of your oil, for behold our lamps have gone out.'
9. These wise (virgins) answered and said,
'Why?-- there is not enough for us and for you.
Rather, go to those who sell, and buy for yourselves.'
10. And while they went to buy,
the bridegroom came,
and those who were ready entered with him into the banquet-hall.
And the door was locked.
11. Now later also came those other (virgins), and were saying,
'Maran, maran! Open (the door) for us.'
12. Then he answered and said to them,
'Amain I say to you that I do not know you!'
13. Be alert, therefore, for you do not know that day or hour.

¶14. For it is like a man who went on a journey.
He called his servants and delivered his possessions to them.
15. There was one to whom he gave five talents, and another two, and another one--
each man according to his ability.
And he went on a journey.
16. Now he who received five talents
immediately went (and) traded with them, and gained five more.
17. And likewise also, he (who received) two
traded (and gained) two others.
18. But he who received one,
went (and) dug in the ground and hid the money of his lord.
19. Now after a great time, the lord of those servants came
and received an account from them.
20. And he who had received five talents
and brought five others
drew near and said,
'Mari, you gave to me five talents.
Behold, I have added five others to them.'
21. His lord said to him,
'Well done good and mahaymina [faithful] servant.
You have been faithful over a little.
I will appoint you over much.
Enter into the joy of your lord.'
22. And he (who received) two talents
drew near and said,
'Mari, you gave to me two talents.
Behold, I have added two others to them.'
23. His lord said to him,
'Well done good and mahaymina [faithful] servant.
You have been faithful over a little.
I will appoint you over much.
Enter into the joy of your lord.'
24. And he who received one talent
also drew near and said,
'Mari, you are known to be a hard man,
and that you reap where you have not sown,
and you gather from where you have not scattered.
25. So I was afraid and went and hid your talent in the ground.
Behold, you have (what is) yours.'
26. His lord answered and said to him,
'Evil and lazy servant!
So it is known that I reap where I have not sown,
and I gather from where I have not scattered!
27. It would have been right for you
to have placed my money in the exchange,
and I would have come and would have
demanded my own with (its) interest.
28. Therefore, take away the talent from him,
and give it to him who has ten talents.
29. For to him who has,
it will be given to him
and it will increase to him.
But he who does not have,

even that which he has
will be taken from him.

30. And the idle servant throw into the outer darkness.
There shall be weeping and gnashing of teeth.'

¶31. And when the Son of Man comes in shubkeh [his glory],
and all his holy angels with him,
then he will sit upon the throne of shubkeh [his glory].
32. And all the nations will be gathered before him.
And he will separate them, one from another,
as a shepherd separates the sheep from the goats.
33. And he will set the sheep at his right
and the goats at his left.
34. Then the malka will say to those who are at his right,
'Come you blessed of Abbi.
Inherit the Kingdom which has been prepared for you
from the foundations of the world.
35. For I was hungry and you gave to me (food) to eat.
And I was thirsty and you gave me drink.
I was a stranger and you took me in.
36. I was naked and you covered me.
I was sick and you visited me.
And I was in prison and you came to me.'
37. Then those zadiqa will say to him,
'Maran, when did we see
that you were hungry and feed you,
or that you were thirsty and give you drink?
38. And when did we see that you were a stranger and take you in,
or that you were naked and covered you?
39. And when did we see you sick or in prison and come to you?'
40. And the malka will answer and say to them,
'Amain I say to you, inasmuch as
you have done (it) to
one of these least (of) my brothers,
you did it to me.'
41. Then he will also say to those that are at his left,
'You cursed! Go away from me to the everlasting fire,
that which is prepared for Akelqartza and his angels.
42. For I was hungry
and you did not give to me (food) to eat.
And I was thirsty
and you did not give me drink.
43. And I was a stranger
and you did not take me in.
And I was naked
and you did not cover me.
And I was sick and I was in prison
and you did not visit me.'
44. Even then they will answer and say,
'Maran, when did we see you hungry or thirsty or a stranger or naked or sick or in prison, and (did) not minister to you?'
45. Then he will answer and say to them,
'Amain I say to you, inasmuch as you did not (do) to one of these little ones,
you also did not do to me.'
46. And these will depart to everlasting torment,
but the zadiqa to everlasting life."

The Preaching of Matthew
Chapter 26
1. And it was when that Yeshua finished all of these sayings he said to his talmida,
2. "You know that after two days will be the Petskha,
and the Son of Man will be betrayed to be crucified."
3. Then the rabbi-kahna and Sapra and elders of the people were gathered at the court of the Rab-Kahna who was called Qayapa. 4. And they took counsel concerning Yeshua that by deceit they might arrest and kill him. 5. And they were saying, "Not during the Feast, lest a riot should occur among the people."

¶6. And when Yeshua was in Beth-Aniya, in the house of Shimon the potter, 7. a woman approached him who had with her an alabaster vase of ointment which was a very precious perfume, and she poured it upon the head of Yeshua while he was reclining. 8. And his talmida saw and it displeased them, and they said, "Why this waste? 9. For it was able that this be sold for much (money) and it be given to the poor." But Yeshua knew (this) and said to them,
"Why are you troubling the woman?
She has done a good deed for me.
11. For you always have the poor with you,
but you will not always have me.
12. But that one who poured this perfume upon my body,
she did (it) as though for my burial.
13. And amain I say to you that,
wherever this my Sebartha is preached in all the world,
the thing that which she did will also be told as a memorial to her."

¶14. Then one of the twelve who was called Yehuda Skaryota went to the rabbi-kahna. 15. And he said to them, "What are you willing to give me, and I will deliver him to you?" And they promised him thirty (pieces) of silver. 16. And from that time (onwards), he would seek an opportunity to betray him.

¶17. Now on the first day of the Feast of Patira, the talmida drew near to Yeshua and said to him, "Where do you want us to prepare for you to eat the Petskha?" 18. And he said to them,
"Go to the city, to a certain (man) and say to him,
'Rabban says, 'My time-- it has arrived.
With you I will perform the Petskha among my talmida'.'"
19. And his talmida did as Yeshua commanded them. And they prepared the Petskha. 20. And when it was evening, he was reclining among his twelve talmida. 21. And while they were dining he said,
"Amain I say to you, that one of you will betray me."
22. And it made them very sad and they began to say to him, each one of them, "Is it I, Mari?" 23. And he answered and said,
"He who dips his hand with me in the dish, that one will betray me.
24. And the Son of Man will go just as it is written concerning him,
but woe to the man by whose hand the Son of Man is betrayed.
It would have been better for that man if he had not been born."
25. Yehuda the traitor answered and said, "Perhaps it is I, Rabbi?" Yeshua said to him,
"You have said (it)!"

¶26. And while they were dining, Yeshua took bread, and barek [blessed] (it) and broke (it) and gave (it) to his talmida, and said,
"Take, eat.
This is my body."
27. And he took the cup and gave thanks and gave it to them and said,
"Take, drink from it, all of you.
28. This is my blood of the new covenant,
which for the sake of many is shed for the forgiveness of sins.
29. And I say to you that I will not drink from this fruit of the vine from now on
until the day in which I drink it anew with you in the Kingdom of Allaha."
30. And they offered praise and went out to the Tuor [Mountain] of Zayteh.

¶31. Then Yeshua said to them,
"All of you will be offended by me in this night, for it is written,
'I will strike the Shepherd
and the sheep of his flock will be scattered.'
32. But after I have risen,
I (will be) in Galeela before you."
33. Keepa answered and said to him, "Even if everyone is offended by you, I will never be offended by you." 34. Yeshua said to him,
"Amain I say to you, that in this night before the cock crows you will deny me three times."
35. Keepa said to him, "(Even) if it be (necessary) for me to die with you, I would not deny you!," and all the talmida also said likewise.
¶36. Then Yeshua came with them to a place which is called Gadseman. And he said to his talmida,
"Sit down here while I go (and) pray."
37. And he took Keepa and the two sons of Zawdee and began to be sorrowful and wearied. 38. And he said to them,
"There is sadness to my soul unto death.
Remain with me here and watch with me."
39. And he went a little (further) and fell upon his face and was praying and said,
"Abbi if it is possible, let this cup pass over me.
Nevertheless, not as I will but as You (will)."
40. And he came to his talmida and found them while they were sleeping and said to Keepa,
"So you were not able to watch with me one hour!
41. Take heed and pray lest you enter into temptation.
The Rukha is ready,
but the body is weak."
42. He went again the second time (and) prayed and said,
"Abbi, if this cup cannot pass except I drink it,
Your will be done."
43. And he came again (and) found them while they were sleeping, for their eyes were heavy. 44. And he left them and went away again (and) prayed for the third time and he said the same words. 45. Then he came to his talmida and said to them,
"So they are already having sleep and rest!
Behold the hour has arrived
and the Son of Man will be delivered into the hands of sinners.
46. Arise! Let us go.
Behold, he who has betrayed me has arrived."

¶47. And while he was speaking, behold Yehuda the traitor, one of the twelve, arrived and with him a great crowd with swords and staves from before the rabbi-kahna and elders of the people. 48. And Yehuda the traitor had given them a sign and said, "To him who I kiss is he. Seize him." 49. And he immediately drew near to Yeshua and said, "Shlam [hello/ peace], Rabbi." And he kissed him. 50. And Yeshua said to him,
"(Is it) for this (reason) you have come, my companion?"
Then they drew near and placed their hands upon Yeshua and seized him. 51. And behold, one of those who was with Yeshua stretched out his hand and drew the sword and attacked a servant of the Rab-Kahna and cut off his ear. 52. Then Yeshua said to him,
"Return the sword to its place,
for all they who take up swords
will die by swords.
53. Or do you think that I'm not able to ask of Abbi
and he will raise up for me now more than twelve legions of malaka?
54. How then could be fulfilled the scriptures
that (say) thus it must be?"
55. In that hour Yeshua said to the crowds,
"As against a bandit have you come out
with swords and with staves to arrest me?
Everyday I was sitting among you
in the temple and teaching,
and you did not arrest me.
56. But this happened that
the writings of the prophets might be fulfilled."
Then the talmida all left him and fled.

¶57. And those who seized Yeshua led him to the Rab-Kahna Qayapa, where the Sapra and elders were gathering. 58. Shimon Keepa was following after him from a distance up to the court of the Rab-Kahna. And he entered (and) sat inside among the guards that he might see the end. 59. Now the rabbi-kahna and the elders and the whole assembly were seeking witnesses against Yeshua so that they might kill him. 60. And they did not find (them), but many false witnesses came. But at the end two came forward 61. and said, "This (man) said that, 'I'm able to tear down the temple of Allaha, and in three days rebuild it.'" 62. And the Rab-Kahna arose and said to him, "Do you not answer anything (to this) matter? What is it that these (men) witness against you?" 63. But Yeshua was silent. And the Rab-Kahna answered and said to him,
"I adjure you by the living Allaha,
that you tell us if you are the Meshikha, the Son of Allaha!"
64. Yeshua said to him,
"You have said (it)!

But I say to you that

from now (on) you will see the

'Son of Man sitting at the right hand of power'
and 'coming upon the clouds of heaven.'"
65. Then the Rab-Kahna tore his clothes and said,
"Behold, he blasphemes!
Why therefore do we need witnesses? Behold, now you have heard his blasphemy.
66. What do you want (to do)?"
They answered and said,
"He is deserving of death."
67. Then they spat upon his face
and they were striking him on his head,
and others were beating him.
68. And they were saying,
"Prophesy to us Meshikha,
who is the one who beat you?"

¶69. And Keepa was sitting outside in the courtyard
when a certain maid drew near to him and said to him,
"You also were with Yeshua the Nasraya."
70. But he denied (it) before all of them and said,
"I do not know what you are saying."
71. And when he went out to the porch,
another (maid) saw him and said to them there that,
"This (man) was also with Yeshua the Nasraya."
72. And again he denied (it) with oaths,
"I do not know the man!"
73. And after a little (while), those who were standing by drew near and said to Keepa,
"Surely you also are with them,
for your speech also makes you known."
74. Then he began to curse and to say,
"I do not know the man!"
And in that hour the cock crowed.
75. And Keepa remembered the word which Yeshua said to him that,
"Before the cock crows,

you will deny me three times."

And he went out (and) wept bitterly outside.
[26:2: A translator into Greek transliterated 'Petskha' as "Pascha" here and in Luke 2:41.
26:45: Younan had "_Sleep now therefore and get your rest_, behold the hour has arrived and the Son of Man will be delivered into the hands of sinners. _Arise!_ Let us go." This has a contradictory 'sleep and rest... arise.' Lataster observes about the identical Aramaic of Mark 14:41-42, "The Aramaic COULD mean what the Greek says, but can ALSO mean 'So they are already having sleep and rest!...', which would make more sense of the context (they kept sleeping and Jesus kept waking them up). The Aramaic grammar here can very much show that Jesus was speaking to both Himself and the Apostles in verse 41 (it was fairly common for Him to speak in the 3rd person-- e.g. 'the Son of man')."]

The Preaching of Matthew
Chapter 27
1. And when it was morning, all the rabbi-kahna and elders of the people took counsel against Yeshua, so that they might put him to death. 2. And they bound him and took him and delivered him to Peelatos the governor.
[27:3: "Yehuda the traitor, when he saw that Yeshua was convicted, he _regretted_ (it) (and) went and returned those thirty (pieces) of silver"
I replaced Younan's "he repented" with "he regretted (it)," which is what Younan had for the exact same word which in all the NT is only in Mt 21:29 and here, Mt 27:3. This is from Younan's Mt 21:28-29: "said to him, 'My son, go today and work in the vineyard.' But he answered and said, 'I do not desire it.' But later he _regretted (it)_ and went." I don't see any evidence that Yehuda repented in the sense of feeling seeking forgiveness from Allaha after having felt guilty about his sin. I do see evidence that he felt guilty about what he had done-- so bad in fact that he murdered himself-- but no asking for forgiveness.]
27:6: "It is not lawful to put it in the _container_ of qorbana"

27:6: "It is not lawful to put it in the container of _qorbana_"
A Greek translator transliterated the Aramaic qorbana as 'korbanan.' Cf. Mt 15:5, 27:6, and Mark 7:11.]

¶3. Then Yehuda the traitor, when he saw that Yeshua was convicted, he regretted (it) (and) went and returned those thirty (pieces) of silver to the rabbi-kahna and to the elders. 4. And he said, "I have sinned because I have betrayed innocent blood." But they said to him, "What is it to us? That is your problem." 5. And he threw the silver into the temple and departed, (and) went and hanged himself. 6. Now the rabbi-kahna picked up the silver and said, "It is not lawful to put it in the beth-qorbana, because it is the price of blood." 7. And they took counsel and bought with it the field of the potter as a cemetery for strangers. 8. Because of this, that field is called The Field of Blood to this day.

[27:9-10: a Greek translator erroneously added the claim that Jeremiah said this.]
¶9. Then the thing was fulfilled which was spoken of by the prophet who said,
"I took the thirty (pieces) of silver,
the price of the precious one
which (those) from the sons of Israel agreed upon.
10. And I gave them for the field of the potter
as Mar-YHWH commanded me."
11. Now Yeshua stood before the governor, and the governor asked him and said to him, "Are you the malka of the Yehudians?" Yeshua said to him,
"You have said (it)!"
12. And while the rabbi-kahna and elders were accusing him, he did not return an answer. 13. Then Peelatos said to him, "Do you not hear how much they testify against you?" 14. And he did not give an answer to him, not even with one word. And he greatly marveled at this. 15. Now at every feast the governor was accustomed to free one prisoner to the people, whomever that they were desiring. 16. Now they had imprisoned a well-known prisoner who was called Bar-Abba. 17. And when they were gathered, Peelatos said to them, "Whom do you desire to be freed to you? Bar-Abba or Yeshua, who is called Meshikha?" 18. For Peelatos was realizing that they had delivered him because of envy.
[27:16: "a _well-known_ prisoner who was called Bar-Abba" Barnstone (2009), 315 translated the Greek translator's 'episemon' as "learned." In Romans 16:7, the NIV translated the Greek translator's 'episemoi' as "outstanding": "they are _outstanding_ among the apostles."]

¶19. Now while the governor was sitting on his judgment-seat, his wife sent to him and said to him, "Have nothing to do with that zadiqa, for I have suffered greatly in my dream today because of him." 20. But the rabbi-kahna and elders persuaded the crowds to ask for Bar-Abba and to destroy Yeshua. 21. And the governor answered and said to them, "Whom do you desire to be freed to you from these two?" And they said, "Bar-Abba." 22. And Peelatos said to them, "And Yeshua who is called the Meshikha, what should I do to him?" They all said, "Let him be crucified!" 23. The governor said to them, "Indeed, what evil has he done?" But they cried out all the more and said, "Let him be crucified!"

¶24. And Peelatos when he saw that nothing helped, but instead the clamor was increasing, he took water (and) washed his hands before the crowd and said, "I'm innocent of the blood of this zadiqa. You do (as you please)." 25. And all the people answered and said, "(Let) his blood (be) upon us and upon our children."

¶26. Then he released Bar-Abba to them and scourged Yeshua with whips, and delivered him to be crucified. 27. Then the soldiers of the governor took Yeshua to the Praetorium and assembled against him all of the company of soldiers. 28. And they stripped him and clothed him (with) a robe of purple. 29. And they wove a crown of thorns and put (it) on his head, and a reed in his right (hand). And they bowed down upon their knees before him and they were mocking at him and saying, "Shlam [hello/ peace], malka of the Yehudians." 30. And they spat in his face and took the reed and were striking him upon his head. 31. And when they had mocked him, they took off the robe and put on him his own clothes, and led him away to be crucified. 32. And while they were going out they found a man of Qureenya, whose name (was) Shimon. They compelled this (man) that he might carry his execution-stake.

¶33. And they came to the place which is called Gogoltha, that which is interpreted, Qarqaphatha [The Skull]. 34. And they gave to him vinegar that was mixed with gall to drink, and he tasted (it), and he did not desire to drink (it).

¶35. And when they had crucified him, they divided his clothes by casting lots. 36. And they were sitting and watching him there. 37. And they placed over his head the reason for his death in writing: "This is Yeshua, the malka of the Yehudeans."

¶38. And there were crucified with him two bandits, one on his right, and one on his left. 39. And those who were passing by were blaspheming against him, and were nodding their heads 40. and saying, "(Oh) you who would tear down the temple and rebuild it in three days, deliver yourself if you (are) the Son of Allaha and come down from the execution-stake." 41. Likewise, the rabbi-kahna were also mocking together with the Sapra and the elders and the Pharisees. 42. And they were saying, "He saved others (but) he is not able to save himself. If he is the Malkeh [Malka] of Israel, let him come down now from the execution-stake so that we may believe in him. 43. He put his trust in Allaha, let Him save him now if He is pleased with him, for he said that, 'I'm the Son of Allaha.'" 44. Likewise, even those bandits who were crucified with him were reproaching him.

¶45. Now from the sixth hour there was darkness over all the land until the ninth hour. 46. And about the ninth hour, Yeshua cried out with a loud voice and said,
"'Ail! Ail! Lamna shwaqthani?'"
[(My) Allaha! (My) Allaha! Why have you spared me?]
47. And some of those men who were standing there, when they heard (it), were saying, "This (man) calls to Eliyah." 48. And immediately, one of them ran and took a sponge and filled it with vinegar and put it on a reed, and was offering (a drink) to him. 49. But the rest were saying, "Let (him) be. Let us see if Eliyah comes to save him."

¶50. Then again Yeshua cried out with a loud voice and gave up ruokheh [his spirit/breath]. 51. And immediately, the curtains (at) the door of the temple were torn in two from the top to the bottom. And the earth was shaken and the rocks were split 52. and the tombs were opened and many bodies of the saints who were asleep arose 53. and went out, and after his resurrection they entered into the holy city and were seen by many.

¶54. And the centurian, and those with him who were watching Yeshua, when they saw the earthquake and those (things) that had occurred, they were very afraid and said, "Certainly this was the Son of Allaha." 55. And there was also many women there who were looking from afar-- those who had come after Yeshua from Galeela and had ministered to him. One of them (was) Maryam of Magdala, and Maryam the mother of Yaqob and of Yosea, and the mother of the sons of Zawdee.

¶57. Now when it became evening, a rich man came from Ramtha whose name (was) Yosip, who also was taught by Yeshua. 58. This (man) drew near to Peelatos and asked for the body of Yeshua. And Peelatos commanded that the body be given to him. 59. And Yosip took the body and wrapped it in a shroud of fine linen. 60. And he laid it in his new tomb which was hewn in rock. And they rolled a large boulder and they placed it upon the entrance of the tomb, and they departed. 61. And there was there Maryam of Magdala and the other Maryam who were sitting opposite the tomb.

¶62. And on the next day, which was after the sunset, the rabbi-kahna and the Pharisees were gathered with Peelatos 63. and were saying to him, "Maran, we have remembered that that deceiver would say while he was alive that, 'After three days, I will arise.' 64. Command, therefore, (that they) guard the grave until the third day, lest his talmida come and steal him in the night and say to the people that he has risen from the dead. And the last deception should become worse than the first." 65. Peelatos said to them, "You have guards. Go (and) take precautions as you know (how)." 66. And they departed (and) took precautions by the grave and set a seal upon that stone together with the guards.
[Mt 27:46: A translator into Greek transliterated Yeshua's original Aramaic as, "Eli Eli lema sabachthani?" and then gave the mistranslation of: "My Allaha, My Allaha, why have you _forsaken_ me?" Instead of "forsaken," it's actually "spared." For Mark 15:34, a translator into Greek transliterated the original Aramaic slightly differently, namely as "Eloi Eloi lama sabachthani?" About Mark 15:34, Roth states that the "Aramaic reads _Ail, Ail,_ representing a shift from one Aramaic dialect into another." A translator into Greek added the "o" to get "Eloi Eloi" to better approximate Yeshua's pronunciation. See Roth, 138, 86, 912-913. Cf. Luke 23:46, John 19:30.]

The Preaching of Matthew
Chapter 28
1. Now in the evening of the Shabbata as it was twilight, the first of the week, Maryam of Magdala and the other Maryam came that they might see the grave. 2. And behold a great earthquake occurred, for a malaka of Mar-YHWH descended from heaven and came (and) rolled away the boulder from the entrance, and he was sitting upon it. 3. And his appearance was like lightning and his clothes were white like snow. 4. And from the fear of him, those who were watching trembled and they became like the dead. But the malaka answered and said to the women, "Do not fear, for I know that you seek Yeshua who was crucified. 6. He is not here, for he has risen as he said. Come see the place in which Maran was laid. 7. Now go quickly (and) tell his talmida that he has risen from the dead. And behold he (goes) before you to Galeela. There you will see him. Behold, I have told you." 8. And they departed quickly from the grave with fear and with great joy and were running that they might tell his talmida. 9. And behold, Yeshua met up with them and said to them,
"Shlam [peace/ hello] unto you."
And they drew near (and) grabbed his feet and worshipped him. 10. Then Yeshua said to them,
"Do not fear.
Rather, go (and) tell my brothers to go to Galeela,
and there they will see me."

¶11. Now when they had departed, some men from those soldiers came to the city and told the rabbi-kahna everything that happened. 12. And they were assembled with the elders and they took counsel and they gave not a small (amount of) money to the soldiers. 13. And they said to them, "Say that, 'his talmida came (and) stole him in the night while we were sleeping.' 14. And if this is heard before the governor, we will persuade him and we will not make trouble for you." 15. And when they took the money, (they) did as they had instructed them. And this word has gone out among the Yehudians to this day.

¶16. Now the eleven talmida went to Galeela to the tuora where Yeshua had arranged (for) them to meet. 17. And when they saw him, they worshipped him, but some of them were doubting. 18. And Yeshua drew near and spoke with them and said to them,
"All authority in heaven and on earth is given to me.
And as Abbi has sent me,
I send you.
19. Go therefore (and) make talmida (of) all nations,
and baptize them in the name (of) Abba and (of) the Son and (of) the Rukha d'Qudsha.
20. And teach them to keep all that I have commanded you.
And behold, I (am) with you all the days until the end of the world."
Amain.

[David Ford]

The Preaching of Mark
Chapter 1
1. The beginning of the Ewangelion [Gospel] of Yeshua the Meshikha the Son of Allaha.
2-3. As it is written by the prophet Eshaya,
"Behold I will send my messenger before your face
that he prepare your way,
a voice which cries in the wilderness,

'Prepare the way of Mar-YHWH

and straighten his paths.'"
4. Yukhanan was in the wilderness baptizing and preaching the baptism of repentence for the forgiveness of sins. 5. And all of the region of Yehuda and all of the children of Urishlim was going out to him, and (he) would baptize them in (the) Yordanan (river) while they confessed their sins.

¶6. And Yukhanan was clothed (with) clothing of the hair of camels and was bound (with) leather around his loins. And his food was locusts and wild honey. 7. And he would preach and say,
"Behold, one who comes after me is more powerful than I,
he who I'm not worthy to stoop (and) loosen the straps of his sandals.
8. I baptize you in water,
but he will baptize you by the Rukha d'Qudsha."

¶9. And it was in those days (that) Yeshua came from Nasrath of Galeela and was baptized in (the) Yordanan (river) by Yukhanan. 10. And at once when he arose from the water, he saw heaven split and the Rukha descended on him like a dove. 11. And (there) was a voice from heaven,
"You are my beloved Son.
In you I'm pleased."
12. And at once the Rukha drove him into the wilderness. 13. And he was there in the wilderness forty days while being tempted by Satana. And he was among wild animals and malaka were ministering to him.

¶14. But after Yukhanan was delivered up, Yeshua came to Galeela and was preaching the Sebartha of the Kingdom of Allaha. 15. And he said,
"The time is complete and the Kingdom of Allaha has arrived.
Repent and believe in the Sebartha [Hope/Message]."
16. And while (he was) walking around the sea of Galeela, he saw Shimon and Andraus his brother who were casting nets into the sea, for they were fishermen. 17. And Yeshua said to them,
"Come follow me,
and I will make you fishers of the sons of men."
18. And at once they abandoned their nets and followed him. 19. And as he crossed further, he saw Yaqub the son of Zawdee and Yukhanan his brother. And they (were) also in a boat fixing their nets. 20. And he called them and at once they left their father Zawdee in the boat with the hired help and followed him. 21. And when they entered Capurnakhum, immediately he would teach on the Shabba [Sabbaths] in their assemblies. 22. And they were amazed by his teaching, for he would teach them as an authority and not as their Scribes.

¶23. And there was a man in their assembly in whom was an unclean Rukha, and he cried out 24. and said, "What have we to do with you, Yeshua the Nasraya? Have you come to destroy us? I know who you are. You are the Holy One of Allaha!" And Yeshua rebuked him and said,
"Shut your mouth,

and come out from him!"

25. And the unclean Rukha threw him down and cried out in a loud voice and came out of him. 27. And all of them were astonished and were asking each other and saying that, "What is this, and what is this new teaching? For with authority he even commands unclean Rukha, and they obey him!"

¶28. And at once his fame went out into the country of Galeela. 29. And they departed from the assembly and came to the house of Shimon and Andraus with Yaqub and Yukhanan. 30. And the mother-in-law of Shimon was ill with a fever, and they told him about her. 31. And he approached and took her by the hand and raised her. And at once, her fever left her and she ministered to them. 32. And in the evening at the setting of the sun, they brought to him all those who were severly diseased and possessed. 33. And all the city was assembled at the door. 34. And he healed many who were severely diseased with diverse weaknesses. And he cast out many deewa, and he did not allow the deewa to speak, because they knew him. 35. And in the morning, he arose very early and went to a secluded place, and he was praying there. 36. And Shimon and those with him were looking for him, 37. and when they found him they said to him, "All the people are looking for you." And he said to them,
"Walk into the villages and into the cities
that are nearby, for I will preach there also.
For for this (reason) I have come."
39. And he would preach in all their assemblies in all (of) Galeela and cast out shada. 40. And a leper came to him and fell upon his feet and was beseeching from him and said to him, "If you desire, you are able to make me clean."
41. And Yeshua had compassion on him and stretched out his hand, touched him, and said,
"I desire.
Be clean."
42. And at that moment, his leprosy departed from him and he was made clean. 43. And he rebuked him and he went out 44. and he said to him,
"See to it (that) you tell no man.

Rather, go show yourself to the kahna

and offer a qorbana for your purification
as Moshe commanded for their testimony."

45. But when he departed he began preaching much and made known the event so that Yeshua was not able to openly enter the city, but was outside in a deserted place. And they were coming to him from every place.

The Preaching of Mark
Chapter 2
1. And after some days Yeshua again entered into Capurnakhum, and when they heard that (he) was in the house, 2. so many gathered that (it) was not able to hold them-- not even in front of the door. And he was speaking the word among them. 3. And they came to him and brought to him a paralytic while bearing him between four (men). 4. And when they were not able to approach him because of the crowds, they climbed up to the roof and lifted the covering of the place where Yeshua was, and lowered the pallet, that upon which the paralytic was laid. 5. And when Yeshua saw their faith he said to that paralytic,
"My son, you are forgiven your sins."
6. Now there was there some Sapra and Pharisees who were sitting and were thinking in their hearts, 7. "Why, this man speaks blasphemy! Who is able to forgive sins except (the) one Allaha?" 8. But Yeshua knew in ruokheh [his spirit] that they were thinking these things in themselves. And he said to them,
"Why do you think these things in your hearts?
9. Which is easier to say to the paralytic, that
'your sins are forgiven you,' or to say
'get up, take your pallet and walk'?
10. But that you might know that
(it) is lawful (for) the Son of Man to forgive sins on earth,"

he said to the paralytic,

11. "I say to you,
arise,
take your pallet,

and go to your house."

And at once he arose and took his pallet and departed in the sight of everyone, so that all of them were amazed. And na'shubkhon [they gave glory/ praise] to Allaha while saying that they had not ever seen such.

¶13. And again he went to the sea. And all the crowds were coming to him, and he would teach them. 14. And while passing by, he saw Lewi the son of Khalpai, who was sitting at the custom house, and said to him,
"Come follow me."
And he arose, went, (and) followed him. 15. And it happened that when he was seated at his house, many tax-collectors and sinners were seated with Yeshua and with his talmida, for there were many, and they followed him. 16. And the Sapra and Pharisees, when they saw that he was eating with the tax-collectors and with the sinners, said to his talmida, "Who eats and drinks among tax-collectors and sinners?" 17. But when Yeshua heard, (he) said to them,
"The healthy have not need for a physician,
rather those who are very ill.
I have not come to call the zadiqa,
rather the sinners."
18. Now the talmida of Yukhanan and the Pharisees would fast, and they came and said to him, "The talmida of Yukhanan and the Pharisees fast, and why do your talmida not fast?" 19. Yeshua said to them,
"Why, as long as the bridegroom is among them,
are the sons of the wedding-feast able to fast? No.
20. But the days will come when the bridegroom will be taken from them.
In that day they will then fast.
21. No man places a new patch onto an old garment and sews it,
lest that new patch take away from the old and the tear become larger.
22. And no man puts new wine into old wineskins,
lest the wine burst the wineskins
and the wineskins are destroyed and the wine is poured out.
Rather, they put new wine into new wineskins."
¶23. And it happened that when Yeshua went (through) the sown fields on the Shabbata, his talmida were walking and plucking the grain. 24. And the Pharasees said to him, "See what they are doing on the Shabbata-- something that is not lawful." 25. Yeshua said to them,
"Have you not ever read what Dawid did when
he was in need and hungered,
he and those with him?
26. How he entered the house of Allaha
while Awiathar (was) the Rab-Kahna,
and he ate the bread of the table of Mar-YHWH,
which was not lawful to eat except for the kahna?
And he even gave to those who were with him."
27. And he said to them,
"The Shabbata was created for man,
and man was not (made) for the Shabbata.
28. Thus, the Son of Man is also the Lord of the Shabbata."

The Preaching of Mark
Chapter 3
1. And Yeshua entered into the assembly again and there was there a certain man whose hand was withered. 2. And they were watching him so that they might accuse him if he healed him on the Shabbata. 3. And he said to that man whose hand was withered,
"Arise in the midst."
4. And he also said to them,
"Is it lawful on the Shabbata:
to do that which is good,
or that which is evil?
To give life to a soul,
or to destroy?"
But they were silent. 5. And he gazed at them with anger, being saddened by the hardness of their hearts. And he said to that man,
"Stretch forth your hand."
And he stretched (it) and his hand was restored.

¶6. And immediately the Pharisees left and took counsel with the Herodians against him so that they might destroy him. 7. And Yeshua with his talmida went to the sea, and many people joined him from Galeela and from Yehuda 8. and from Urishlim and from Edom and from across the Yordanan and from Tsur and from Tsidon. They came to him-- many crowds who had heard everything that he had done. 9. And he asked his talmida to bring a boat to him because of the crowds, lest they press in on him. 10. For he had healed many, so much so that they were falling upon him in order to touch him. 11. And those who had infirmities of unclean Rukha, when they saw him, were falling and crying out and saying, "You are the Son of Allaha!" 12. And he was rebuking them much that they not reveal him.

¶13. And he went up a tuora and called on those whom he desired (to), and they came to him. 14. And he chose twelve to be with him and to send them to preach 15. and to be authorities to heal the sick and to cast out deewa. 16. And he named Shimon the name Keepa, 17. and Yaqub the son of Zawdee and Yukhanan the brother of Yaqub, to them he gave the name Bnay-Raghshee, that is, Bnay-Raima [Sons of Thunder]. 18. And (there were) Andraus and Pileepos and Bar-Tulmay [Son of Tulmay] and Matti and Tooma and Yaqub the son of Khalpai, and Taddi and Shimon the Zealot 19. and Yehuda Skaryota, he who betrayed him. And they came to a house, 20. and the crowds gathered again so that they were not able to eat bread. 21. And his own family heard, and they went out to seize him, for they were saying that he was crazy.

¶22. And those Sapra who had come down from Urishlim were saying, "Baal-Zebub is in him, and he casts out deewa by the chief of deewa." 23. And Yeshua called them and by parables told them,
"How is Satana able to cast out Satana?
24. For if a kingdom (is) against itself,
it will be divided.
That kingdom is not able to stand.
25. And if a house is against itself,
it will be divided.
That house is not able to stand.
26. And if he (that belongs) to Satana rises against himself and is divided,
he is not able to stand.
Rather, he is at his end.
27. No man is able to enter into the house of a strong man and to seize his possessions,
except first he bind the strong man and then plunder his house.
28. Amain I say to you that,
all sins and blasphemies that the sons of man will blaspheme
will be forgiven them,
29. but he who blasphemes against the Rukha d'Qudsha
has no forgiveness ever,
rather he is guilty before the judgment that is eternal."
30. (This is) because they were saying that, "An unclean Rukha is in him."

¶31. And his mother and his brothers came (and were) standing outside. And they sent (someone) to call him to them. 32. Now a crowd was sitting around him, and they said to him, "Behold, your mother and your brothers (are) outside seeking you." 33. And he answered and said to them,
"Who is my mother?
And who are my brothers?"
34. And he gazed at those who sat among him and said,
35."Behold my mother and behold my brothers.
35. For he who does the will of Allaha

is my brother and my sister and my mother."

The Preaching of Mark
Chapter 4
1. And again he would begin to teach by the side of the sea, and large crowds were gathered around him, so that he embarked and sat in a boat on the sea. And all the crowds would stand on the ground by the side of the sea. 2. And he would teach them by many parables, and would say in his teaching,
3."Listen!
Behold, a sower went out to sow.
4. And while he sowed,
some fell on the side of the road,
and birds came and ate it.
5. And others fell on stony ground
where there is not much earth.
And at once it sprouted
because there was no depth of earth.
6. But it was burned when the sun came up,
and because it had not root, it dried up.
7. Others fell into a thorny place
and the thorns rose up and choked it,
and it did not bear fruit.
8. But others fell on good ground,
and rose up and matured and bore fruit,
some thirty, and some sixty, and some one hundred (fold)."
9. And he would say,

"He who has ears to hear,
let him hear."

10. Now when they were alone, those who were with him, his twelve, asked him about that parable. 11. And Yeshua said to them,
"It is given to you to understand the mystery of the Kingdom of Allaha,
but to (those) outside everything is in parables 12. so that,
'when they see,
they will see yet not see,
and when they hear,
they will hear and not comprehend--
unless perhaps they return
and their sins be forgiven them.'"

13. And he said to them,

"You do not understand this parable.
How then will you understand all parables?

¶14. The sower who sowed,
he sowed the word.
15. And those that fell on the side of the road
are those in whom that the word is sown,
and when they have heard,
Satana comes immediately and takes the word
which was sown in their hearts.
16. And those that were sown on stony ground,
these are (those) that when they heard the word,
received it immediately in joy.
17. And they have no roots in themselves,
rather are of a (short) time,
and when afflictions happen,
or persecutions because of the word,
they are quickly offended.
18. And those which were sown into a thorny place
those are they who hear the word,
19. and the cares of this world

and the deception of riches

and the rest of the other lusts
enter in (and) choke the word

and it becomes without fruit.

20. And those that were sown upon good ground,
are those who have heard the word
and receive (it) and bear fruit
thirty times, and sixty times, and one hundred times."

¶21. And he said to them,
"Why, is a lamp brought that it is placed under a basket or under a bed?
Should it not be placed on a lampstand?
22. For there is not anything which is hidden
that will not be revealed,
and not (anything) existing in secret
and not be revealed.
23. If (a) man has ears to hear,
let him hear."

¶24. And he said to them,
"Watch what you hear.
With that measure that you measure,

it will be measured to you

and it is increased to you,
to those who hear.
For he who has,
it will be given to him,
and he who has not,

even that which he has will be taken from him."

¶26. And he would say,
"Such is the Kingdom of Allaha:
as a man who casts seed upon the ground,
27. and he will sleep at night and in the day arise,
and the seed will grow and sprout while he is not aware.
28. For the ground brings forth the fruit.
And first comes the plant,
and after it the ear,
and finally the grain in the full ear.
29. And when the fruit is ripe,
immediately comes the sickle
because the harvest has arrived."

¶30. And he said,
"What is the Kingdom of Allaha like,
and with what parable can we compare it?
31. It is as a grain of mustard,
which when it is planted in the earth,
is the smallest of all the seeds that are upon the earth.
32. And when it is planted it grows,
and it becomes greater than all the herbs,
and produces great branches so that
the bird is able to nest in its shade."

¶33. Yeshua was speaking with them with parables like these parables such as they were able to hear. 34. And he would not speak with them without parables, but to his talmida he would privately explain everything. 35. And at evening on that day he said to them,
"Let us cross over to the other side."
36. And they left the crowds and took him away while he (was) in a boat. And there were other boats with them. 37. And there was a great storm and wind and waves were falling into the boat, and it was about to be filled. 38. And Yeshua was sleeping on a blanket in the stern of the boat. And they came and woke him and were saying to him, "Rabban, do you not care that we are perishing?" 39. And he arose and rebuked the wind and said to the sea,
"Cease!
Be silent."
And the wind ceased, and a great calm occurred. 40. And he said to them,
"Why are you fearful in this manner?
And why is there not faith in you?"
41. And they feared (with) a great fear, and were saying to one another, "Who indeed is this (man), that the winds and the sea obey him?"

The Preaching of Mark
Chapter 5
1. And he came to the other side of the sea, to the region of the Gadarenes. 2. And when he went out from the boat, a man who had an unclean Rukha in him happened upon him from the cemetery, 3. and he was dwelling in the cemetery. And no man was able to bind him with chains, because whenever he was bound with fetters and with chains, he would break the chains and he would cut the fetters and no man was able to subdue him. 5. And always during the night and during the day he was in the cemetery and in the tuora [mountains], and he would cry out and cut himself with rocks. And when he saw Yeshua from afar, he ran (and) prostrated before him.[I substituted "prostrated before" for "worshipped."] 7. And he cried out with a loud voice and said, "What have I to do with you, Yeshua the Son of The Most High Allaha? I adjure you by Allaha that you not torment me." 8. For he was saying to him,
"Unclean Rukha, come out from the man!"
9. And he asked him,
"What is your name?"
He said to him, "Our name is Legion, because we are many." 10. And he was entreating him greatly not to send him out of the country. 11. Now there was there a large herd of pigs that were feeding near the tuora. 12. And those shada were entreating him and saying, "Send us upon those pigs that we might attack them." 13. And he permitted them, and those unclean Rukha departed and attacked the pigs. And that herd ran to a steep place and fell into the sea, and about two thousand were drowned in the water. 14. And those who were tending them fled and reported (it) in the city and also in the villages. And they came out to see what had happened. 15. And they came to Yeshua, and they saw him-- the one d'shadohy [possessed of shada], that in whom Legion had been-- dressed and sober and sitting, and they were afraid. 16. And those who had seen related to them how it happened to the one possessed of shada, and also about those pigs. 17. And they began entreating him to depart from their border. 18. And when he went up into a boat, he who was possessed of shada was entreating him that he might remain with him. 19. But he did not allow him, rather he said to him,
"Go to your house
to your people
and relate to them
what Mar-YHWH did for you
and how He had mercy on you."
20. And he departed and began to preach in the Ten Cities what Yeshua had done for him. And all of them were amazed.

¶21. And when Yeshua had crossed over in a boat to that other side, great crowds again gathered around him while he was on the side of the sea. 22. And a certain (man) came whose name (was) Yoarash from the rulers of the assembly, and when he saw him, fell upon his feet 23. and was greatly entreating him and said to him, "My daughter is very sick. Come place your hand on her and she will be made whole and live." 24. And Yeshua went with him, and a great crowd were following him, and they were pressing on him. 25. And a certain woman who had a flow of blood twelve years 26. who had suffered much from many doctors and had spent everything she had and was not helped at all, but was even more afflicted, 27. when she heard about Yeshua, she came through the press of the crowd (and) touched his clothing from behind him, 28. for she was saying that, "If only I touch his clothing, I will live." 29. And immediately the flow of her blood dried up, and she felt in her body that she had been healed of her sickness. 30. Now Yeshua immediately knew in himself that power had gone out from him, and he turned to the crowd and said,
"Who touched my garments?"
31. And his talmida said to him, "You see the crowds that are pressing in on you, and you say, 'Who touched me?'" 32. But he was looking to see who had done this. 33. And that woman, being afraid and trembling because she knew what had happened to her, came (and) fell before him and told him all the truth. 34. And he said to her,
"My daughter, your faith has given you life.
Go in shlama and be healed from your sickness."
35. And while he was speaking, they came from the house of the ruler of the assembly and were saying, "Your daughter is dead. Why, therefore, are you troubling the Malpana?" 36. But Yeshua heard the words they were saying and said to the ruler of the assembly,
"Do not fear.
Only believe."
37. And he did not allow anyone go with him except Shimon Keepa and Yaqub and Yukhanan the brother of Yaqub. 38. And they came to the house of that ruler of the assembly, and saw that they were troubled and weeping and wailing. 39. And he entered and said to them,
"Why are you troubled and weeping?
The girl is not dead,
rather she is sleeping."
40. And they were laughing at him, but he sent all of them out, and he took Abba of the girl and her mother and those with him and entered where the girl was laid. 41. And he took the hand of the girl and said to her,
"Talita, qomy!" [young girl, arise]
42. And at once the girl arose and was walking, for she was a daughter of twelve years (old). And they were amazed (with) great amazement. 43. And he commanded them much that no man make this known, and he said that they should give her (something) to eat.

The Preaching of Mark
Chapter 6
1. And he departed from there and came to his own city, and his talmida were following him. 2. And when it became the Shabbata, he began to teach in the assembly. And many who heard (him) were amazed and were saying,
"Where to him (did) this man (get) these things,
and what is (this) wisdom that was given to him,
that miracles such as these by his hands may be done?
3. Is this not the carpenter, the son of Maryam?
And the brother of Yaqub and of Yosef and of Yehuda and of Shimon?
And behold, are not his sisters here with us?"
And they were offended at him. 4. And Yeshua said to them,
"There is no prophet who is dishonored,

except in his own city

and (by) his own kinsmen
and his own house."
5. And he was not able to do (anything) there, not even one miracle, except that upon a few sick he placed his hands and healed (them). 6. And he was amazed by the lack of their faith, and would go around the villages while teaching.

¶7. And he called his twelve and began to send them two by two, and he gave them authority over unclean Rukha to cast (them) out. 8. And he commanded them that they not take anything for the road, except a staff alone-- no bag and no bread and no brass (money) in their purses, 9. rather, (that) they wear sandals and not wear two tunics. 10. And he said to them that,
"Into that house which you enter,
stay there until you depart from there.
11. And whoever does not receive you,
nor does hear you,
when you depart from there,
shake the dust off that is under your feet for their witness.

And amain I say to you that,

it will be tranquil for Sadom and for Amorah
in the Yoma-d'Dina [Day of Judgment] compared with that city."

¶12. And they went out and preached that (men) should repent. 13. And many shada were cast out, and they were anointing many (who were) sick with oil and they were healing them.

¶14. And Herodus the malka heard about Yeshua, for his name was made known to him. And he was saying, "Yukhanan the baptizer has arisen from the dead," because of this miracle that was done by him. 15. Others were saying that, "He is Eliyah," and others that, "He is a prophet, like (one of) the prophets." 16. But when Herodus heard, he said, "It is Yukhanan whose head I cut off. He has risen from the dead."

¶17. For Herodus had sent (and) seized Yukhanan and bound him in prison because of Herodia, the wife of his brother Pileepos, whom he had taken. 18. For Yukhanan would say to Herodus that, "It is not lawful to take to you the wife of your bother." 19. And Herodia was a threat to him, and was desiring to kill him and was not able. 20. For Herodus was afraid of Yukhanan because he knew that he was a zadiqa and holy man. And he would protect him, (and) in many things would listen to him, and gladly heard him and did (these things). 21. And there was a notable day when Herodus gave a banquet on his birthday for his nobles and captains and heads of Galeela. 22. And the daughter of Herodia entered, danced and pleased Herodus and those who were reclining with him. And the malka said to the girl, "Ask from me anything that you desire, and I will give (it) to you." 23. And he swore to her that, "Anything that you ask, I will give it to you, up to half of my kingdom." 24. But she departed and said to her mother, "What should I ask of him?" She said to her, "The head of Yukhanan the baptizer." 25. And immediately with diligence she entered to the malka and said to him, "I desire that you give to me the head of Yukhanan the baptizer on a platter right now!" 26. And it made the malka very much sad, but because of the oaths and because of the guests, he desired not to deny her. 27. Rather, the malka immediately sent the executioner and commanded that he should bring the head of Yukhanan, and he went (and) cut off the head of Yukhanan in prison, 28. and he brought it on a platter and gave it to the girl, and that girl gave it to her mother. 29. And his talmida heard and they came and took his corpse and placed it in a sepulchre.

¶30. And the Shelikha were gathered around Yeshua and said to him everything that they had done and everything that they had taught. 31. And he said to them,
"Come let us go into the desert alone and rest a little."
For there was many who were going and coming and they had no place, not even to eat.[can the "was" become a "were"?] 32. And they departed in a boat to a deserted place by themselves. 33. And many saw them while they were going and they recognized them, and they ran by land from all the cities before him to that place. 34. And Yeshua went out (and) saw the many crowds, and he had compassion on them, for they were resembling sheep who had no shepherd. And he would begin to teach them many things.

¶35. And when the time became late, his talmida drew near to him and said to him, "This place is barren and the time is late. 36. Dismiss them to go into the surrounding fields and into the villages, and let them buy bread for themselves, for they do not have anything to eat." 37. But he said to them,
"You give them something to eat."
They said to him, "Should we go and buy two hundred denarii worth of (bread) and give (it to) them to eat?" 38. And he said to them,
"Go see how much bread you have here."
And when they saw, they said to him, "Five (loaves of) bread and two fish." 39. And he commanded them to seat everyone by groups upon the grass. 40. And they sat by groups of hundreds and fifties. 41. And he took those five (loaves of) bread and two fish, and he looked to heaven and barek [blessed] and broke the bread and gave it to his talmida to place before them. And those two fish, they divided to all. 42. And all ate and were satisfied. 43. And they took up the fragments, twelve baskets full, and of fish. 44. And there were of those who ate bread five thousand men.

¶45. And he immediately urged his talmida to go up into the boat and to go before him to the opposite (shore) to Beth-Saida while he dismissed the crowds. 46. And when he dismissed them, he went to a tuora to pray. 47. And when evening came, the boat was in the midst of the sea and he was alone on land. 48. And he saw them straining while rowing, for the wind was against them. And in the fourth watch of the night, Yeshua came to them while walking on the water, and he had desired to pass by them.[can the "to" become a "toward"?] 49. But they saw him walking on the water and they thought to themselves that it was a false vision, and they cried out. For all of them saw him and were afraid. And at once he spoke to them and said to them,
"Have courage!
It is I.
Do not have fear."
51. And he climbed up into the boat with them, and the wind ceased. And they were greatly marveling and astonished among themselves. 52. For they had neither gained insight from the (miracle) of the bread because that their heart was confused.

¶53. And when they had crossed (to) the other side, they came to the land of Genesar. 54. And when they departed from the boat, the people of the place recognized him at once. 55. And they ran into all that region and began to bring those who were very ill, while carrying them on pallets to wherever they had heard that he was. 56. And wherever that he had entered into the villages and cities, the sick were placed in the streets and they were entreating him that they might touch even the edge of his clothing. And all of those who were touching him were healed.

The Preaching of Mark
Chapter 7
1. And the Pharisees and Sapra who came from Urishlim gathered around him. 2. And they saw some of his talmida who were eating bread while their hands were not washed, and they complained, 3. for all the Yehudians and the Pharisees, if they wash not their hands carefully, they do not eat, because they hold on to the traditions of the elders. 4. And (goods) from the marketplace, unless they are washed, they would not eat. And there are many other (traditions) that they have received to keep: washings of cups and of pots and of brass vessels and of beds. 5. And the Sapra and the Pharisees asked him, "Why do your talmida not walk according to the tradition of the elders? But while they eat bread their hands are not washed!"[can the 'but' become 'for'?] 6-7. And he said to them,
"Eshaya the prophet did well prophesy about you hypocrites!
As it is written that,
'This people honor me with their lips.
But their hearts are very distant from me.
And vainly they fear me
while they are teaching the doctrines of the commandments of the sons of men.'
8. For you have left the commandment of Allaha,
and you have embraced the tradition of the sons of men,
the washings of cups and of pots and many others that are like these."
9. He said to them,
"Well, you did reject the commandment of Allaha
that you might establish your tradition.
10. For Moshe said to
'honor your father and your mother,' and,
'anyone who reviles his father and his mother,
let them be put to death.'
11. But you say,
'If a man should say to his father or to his mother,
'What you (would) have gained from me is qorbani,'
12. then you do not allow him to do anything for his father or for his mother.
13. And you despise the word of Allaha
because of the tradition that you have handed down
and that resemble these many things (that) you do."

¶14. And Yeshua called all the crowd and said to them,
"Hear me, all of you,
and understand!
15. There is not anything that is outside of a man that enters into him
that is able to defile him.
But the thing that goes out from him,
that is (the thing) (that) defiles a man.
16. He who has ears to hear, let him hear!"
17. And when Yeshua entered into the house away from the crowd, his talmida asked him about that saying. 18. He said to them,
"Are you likewise also slow to understand?
Do you not know that everything which enters into a man
from the outside is not able to defile him?
19. Because it enters not into his heart,
rather into his belly and is cast out by excretion,
which purifies all the food.
20. But anything that goes out from a man,
that is what defiles a man.
21. For from the inside,
from the heart of the sons of men,
proceeds evil thoughts:
adultery, fornication, theft, murder,
22. extortion, wickedness, deceit, lust,
an evil eye, blasphemy, pride, foolishness.
23. All these evil things do proceed from within and defile a man."

¶24. Yeshua arose from there and came to the border of Tsur and of Tsidon, and entered into a certain house, and was not desiring for anyone to know about him. And he was not able to hide himself. 25. For immediately a certain woman whose daughter had an unclean Rukha heard about him, and she came (and) fell before his feet. 26. Now that woman was kanapta [a heathen/ foreigner] from Phoenicia in Syria, and was entreating him to cast out the shada from her daughter.[Greek manuscripts erroneously say the woman was Greek. This sets up an unnecessary contradiction with Mt 15:21+, where she is called a Canaanite: "And Yeshua went out from there and came to the border of Tsur and of Tsidon. And behold, a Canaanite woman from those borders came out while crying and saying, "Have mercy on me Mari, the Son of Dawid. My daughter is seriously vexed by a devil.... even the dogs eat from the crumbs which fall from the tables of their masters and live."] 27. And Yeshua said to her,
"First allow the children to be satisfied,
for it is not right to take the bread of the children
and throw it to the dogs."
28. But she answered and said to him, "Yes Mari, even the dogs eat from under the tables the crumbs of the children."
29. Yeshua said to her,
"Because of this word (you said), go.
The shada has gone out from your daughter."
30. And she went to her house and found her daughter lying on a pallet, and shadah [her shada] was gone from her.

¶31. Yeshua went out again from the border of Tsur and of Tsidon and he came to the sea of Galeela on the border of the Ten Cities. 32. And they brought to him a certain deaf man (and) a stammerer and were asking him to place a hand upon him. 33. And (he) led him away from the crowd privately and placed his fingers in his ears, and spit and touched his tongue. 34. And he looked into heaven and sighed and said to him,
"Aetpatak!" [be opened]
35. And at that moment, his ears were opened and the restriction of his speech was loosed and he spoke plainly. 36. And he admonished them to not tell anyone. And the more that he was admonishing them, the more they were preaching. 37. And they were exceedingly amazed and were saying that,
"He does everything well!
He makes the deaf to hear,
and those not speaking to speak."

The Preaching of Mark
Chapter 8
1. Now in those days when a large crowd was there, and there was not anything to eat, he called his talmida and said to them,
2. "I have compassion on this crowd,
for behold three days they have stayed with me
and they have nothing to eat.
3. And if it should happen that I dismiss them while they are fasting,
they will faint on the road to their homes,
for some of them have come from far away."
4. His talmida said to him, "Where can a man find bread in the wilderness to satisfy all these (people)?" 5. And he asked them,

"How many loaves of bread do you have?"

They said to him, "Seven." 6. And he commanded the crowds to sit on the ground. And he took those seven loaves of bread and barek [blessed] and broke and gave (them) to his talmida to set forth, and they set (them) before the crowds. 7. And there were a few fish, and he also barek [blessed] them and said to set them forth. 8. And they ate and were satisfied. And they took up the remains of the fragments, seven baskets. 9. And there were about four thousand men who ate.

¶10. And he dismissed them and went up immediately into a boat with his talmida and came to the region of Dalmanutha. 11. And the Pharisees came out and began to dispute with him, and were asking him (for) a sign from Heaven while tempting him. 12. And he sighed in ruokheh [his spirit] and said,
"Why does this generation seek a sign?

Amain I say to you that,

a sign will not be given to this generation."
13. And he left them and went up into the boat and they departed to the other side.

¶14. And they forgot to take bread, and except for one cake, there was nothing with them in the boat. 15. And he commanded them and said to them,
"Watch out!
Beware of the leaven of the Pharisees
and of the leaven of Herodus."
16. And they were reasoning with one another and saying, "(It is) because we have no bread." 17. But Yeshua realized (this) and said to them,
"Why are you thinking that you have no bread?
Until even now, you do not realize nor do you understand.
How long will you have a hard heart?
18. And 'you have eyes and yet you see not.
And you have ears yet you do not hear.'
And do you not remember
19. when I broke those five loaves of bread for the five thousand--
how many full baskets of fragments did you gather?"
They said to him, "Twelve." 20. He said to them,
"And when (I broke) the seven (loaves) to the four thousand,
how many full baskets of fragments did you gather?"
They said, "Seven." 21. He said to them,
"Why is (it) that not even until now do you understand?"

¶22. And he came to Beth-Saida and they brought a blind man to him and were entreating him to touch him. 23. And he took the hand of the blind man and led him outside of the village. And he spat on his eyes and placed his hands (on him) and asked him what he saw. 24. He looked and said, "I see the sons of men resembling trees that are walking." 25. He again placed his hand upon his eyes. And he was restored and was seeing everything clearly. 26. And he sent him to his house and said,
"Neither enter into the village,
nor tell anyone in the village."

¶27. And Yeshua and his talmida went out to the villages of Caesara of Philippi, and he was asking his talmida along the road and said to them,
"What do men say about me, who I am?"
28. And they said, "Yukhanan the baptizer, and others, Eliyah, and others, one of the prophets." 29. Yeshua said to them,
"But you, what do you say about me, who I am?"
Shimon answered and said to him,

"You are the Meshikha,
the Son of the living Allaha."

30. And he charged them to not tell anyone about him.

¶31. And he began to teach them that he, the Son of man, would suffer greatly and be rejected by the elders and by the rabbi-kahna and by the Sapra, and be killed, and on the third day, arise. 32. And he was speaking (this) word openly. And Keepa took him aside and began rebuking him. 33. And he turned and looked at his talmida and rebuked Shimon, and said,
"Go behind me satana! [adversary]
For you do not think (about) (the things) of Allaha,
rather (those) of the sons of men."
34. And Yeshua called the crowds with his talmida and said to them,
"He who desires to follow me should deny himself
and take up his execution-stake and follow me.
35. For everyone who desires to save his soul will lose it,
and any who loses his soul for my sake,
and because of my Sebartha, will save it.
36. For what is profited a man if he should gain all the world,
and he should lose his soul?
37. Or what will a man give

in exchange for his soul?

38. For all who are ashamed of me and my words
in this sinful and adulterous generation,
the Son of Man will also be ashamed of him
when he comes in the shubkha [glory] of his Father with His holy angels."

The Preaching of Mark
Chapter 9
1. And he would say to them,
"Amain I say to you that,
there are some who are standing here who will not taste of death until
they see the Kingdom of Allaha which has come in power."

¶2. And after six days Yeshua took Keepa and Yaqub and Yukhanan and privately took them up into a high tuora. And he was transfigured before their eyes, 3. and his clothes were bright and became very white resembling snow, so much so that the sons of men are not able to make (that) white on earth. 4. And Eliyah and Moshe were seen by them while speaking with Yeshua. 5. And Keepa said to him, "Rabbi, it is good for us that we remain here. And let us make three booths: one for you and one for Moshe and one for Eliyah." 6. And he did not know what he was saying, for they were in fear. 7. And a cloud came and it was overshadowing them, and a voice from the cloud said,

"This is my beloved Son.

Hear him!"
8. And suddenly when the talmida looked up, they did not see anyone except only Yeshua with them. 9. And while they were descending from the tuora, he was commanding them that they should not tell anyone the thing which they saw until after the Son of Man had risen from the dead. 10. And they held the saying in themselves, and were inquiring that, "What is this saying that 'when he is raised from the dead'?"

¶11. And they were asking him and saying, "Why, therefore, do the Sapra say that Eliyah must come first?" 12. He said to them,
"Eliyah has come first in order to prepare everything.
And as it is written concerning the Son of Man that,
'He will greatly suffer and be rejected.'
13. But I say to you that Eliyah has indeed come,
and they did with him whatever they pleased,
as was written about him."

¶14. And when he came to his talmida, he saw them among a great crowd and the Sapra disputing with them. 15. And at once all the crowds saw him and were amazed and they ran (and) greeted him. 16. And he would ask the Sapra,
"Why are you disputing with them?"
17. And one from the crowd answered and said, "Malapna, I brought my son to you because he has a Rukha that does not speak. 18. And whenever it overtakes him, it knocks him down and he foams (at the mouth) and gnashes his teeth and becomes paralyzed. And I asked your talmida to cast him out, and they were not able." 19. Yeshua answered and said to him,
"Oh generation that is not mahaymina [faithful]!
How long must I remain with you,
and how long must I endure you?
Bring him to me."
20. And they brought him to him and when the Rukha saw him, it knocked him down at once, and he fell on the ground and was violently shaken and he foamed (at the mouth). 21. And Yeshua asked his father,
"How long has it been since he has been this way?"
He said to him, "Since his youth, 22. and many times it has cast him into the fire and into the water to destroy him. But whatever you are able (to do), have compassion on me and help me!" 23. Yeshua said to him,
"If you are able to believe,
anything is possible to be,
for him who believes."
24. And at once Abba of the boy cried out while mourning and said, "I believe, Mari. Help the lack of my faith!" 25. And when the people that saw Yeshua ran and gathered around him, he rebuked that unclean Rukha and said to him,
"Dumb Rukha that does not speak,
I command that you come out from him,
and never enter him again!"
26. And that shada cried out greatly, and he bruised him and came out. And he was like a dead man so that many said that, "He is dead!" 27. But Yeshua took him by his hand and raised him. 28. Now when Yeshua entered the house, his talmida asked him privately, "Why were we not able to cast him out?" 29. He said to them,
"This kind is not able to be cast out by
anything except by fasting and by prayer."
30. And when he departed from there, they were passing through Galeela, and he was not desiring anyone to know about him. 31. For he would teach his talmida and said to them,
"The Son of Man will be delivered into the hands of men.
And they will kill him,
and after he has been killed,

on the third day he will rise."

32. But they were not realizing the meaning (of it) and were afraid to ask him.

¶33. And they came to Capurnakhum. And when they entered the house, he was asking them,
"What were you reasoning among yourselves on the road?"
34. But they were silent, for they were arguing on the road with one another who was the greater among them. 35. And Yeshua sat down and called the twelve and said to them,
"He who desires to be the first,
(let him) be the last of all men,
and a minister to all men."
36. And he took a certain child and set him in the midst. And he took him into his arms and said to them,
37. "Whoever receives like this child in my name,
he receives me.
And he who receives me
receives not me but He who sent me."

¶38. Yukhanan said to him, "Rabbi, we saw a man who (was) casting out shada in your name, and we stopped him because he did not follow us." 39. Yeshua said to him,
"Do not stop him,
for there is no man who does miracles in my name and is
able readily (to) speak wickedly about me.
40. Therefore, he who is not against you
is for you.
41. But anyone who gives you only a cup of water to drink because you are in the name of the Meshikha,

amain I say to you that he will not lose his reward.

42. And anyone who causes one of these little ones who believe in me to stumble,
it would be better for him if the millstone of a donkey were placed on his neck and he were cast into the sea.
43. Now if your hand offends you, cut it off.
It is better for you to enter into life maimed,
than though you have two hands (to) go to Gehenna,
44. where 'their worm does not die and their fire does not go out.'
45. And if your foot offends you, cut it off.
It is better for you to enter into life lame,
than though you have two feet (to) fall into Gehenna,
46. where 'their worm does not die and their fire does not go out.'
47. And if your eye offends you, pluck it out.
It is better for you that with one (of) your eyes you enter into the Kingdom of Allaha,
than though you have two eyes (to) fall into the Gehenna of fire,
48. where 'their worm does not die and their fire does not go out.'
49. For with fire everything will be vaporized,
and with salt every sacrifice will be seasoned.
[re: 'vaporized,' the root MLKh can mean 'to salt, season' or 'to destroy, vaporize, scatter.' It is the latter meaning that is obviously intended here. The Greek mistranslation points to an Aramaic original. Re: 'seasoned,' Meshikha plays on the dual meaning of. MLKh.--PY]
50. Salt is good, but if the salt should become bland,
with what will it be seasoned?
Let salt be in you.
and be in harmony among each other."

The Preaching of Mark
Chapter 10
1. And he arose from there and came to the border of Yehuda to the crossing of the Yordanan (river). And great crowds went there with him, and again he would teach them as he was accustomed.

¶2. And the Pharisees drew near tempting him and asking if it is lawful for a man to divorce his wife. 3. He said to them,
"What did Moshe command you?"
4. And they said, "Moshe allowed us to write a letter of divorce and (to) send (her) away." 5. Yeshua answered and said to them,
"On account of the hardness of your heart,
he wrote to you this commandment.
6. But from the beginning Allaha
'made them male and female.'
7-8. Because of this,
'a man will leave his father and his mother and cleave to his wife,
and the two of them will be one flesh.'
Thus, they are not two, but one flesh.
9. Therefore, the thing that Allaha has joined,
man should not separate."

¶10. And his talmida asked him again in the house concerning this. 11. And he said to them,
"Anyone who divorces his wife
and takes another commits adultery.
12. And if a woman should divorce baalah [her husband]
and be (a wife) to another, she commits adultery."

¶13. And children were approaching him so that he might touch them, but his talmida were rebuking those who were bringing them. 14. And Yeshua saw it and was offended, and he said to them,

"Allow the children to come to me,
and do not hinder them.

For because of those who are as these,
the Kingdom of Allaha exists.
15. Amain I say to you that,
anyone who does not receive the Kingdom of Allaha like a child,
will not enter it."
16. And he took them into his arms and placed his hand upon them and he barek [blessed] them.

¶17. And while he was traveling on the road, a certain (man) ran (up), fell upon his knees, and asked him and said, "Good Malpana, what should I do to gain life that is eternal?" 18. Yeshua said to him,

"Why do you call me good?

There is no (one) good, except one Allaha.
19. You know the commandments:
'do not commit adultery, do not steal, do not kill,
and do not bear false witness, do not defraud, honor your father and your mother.'"
20. And he answered and said to him,
"Malpana, I have kept all of these things from my youth." 21. And Yeshua looked at him and loved him and said to him,

"One (thing) is lacking in you.

Go (and) sell everything that you have
and give (it) to the poor,

and you will have treasure in heaven.

And take up your execution-stake and come follow me."
22. But he was sad at this saying and departed while being grieved, for he had much wealth. 23. And Yeshua looked at his talmida and said to them,
"How difficult it is for those who have wealth

to enter into the Kingdom of Allaha."

24. And the talmida were wondering at his words. And Yeshua again answered and said to them,
"My sons, how difficult it is for those who rely on their wealth to enter into the Kingdom of Allaha.
25. It is easier for a rope to enter through the eye of a needle
than (for) a rich man to enter into the Kingdom of Allaha."
26. And they were all the more wondering and saying among themselves, "Who is able to (gain) life?" 27. And Yeshua looked at them and said to them,
"With the sons of men this is not possible,
but with Allaha (it is),
for everything is possible with Allaha."
28. And Keepa began to say, "Behold, we have left everything and have followed you." 29. Yeshua answered and said,
"Amain I say to you that,
there is no man who has left houses or brothers or sisters or abba or mother or wife or children or fields for my sake and for my Sebartha,
30. and will not receive one hundredfold, now in this time, houses and brothers and sisters and mothers and children and fields with persecution,
and in the world to come life that is eternal.
31. And many who (are) first will be last,
and last (who will be) first."

¶32. And while they were going up on the road to Urishlim, Yeshua went ahead of them, and they were amazed and were going after him, though they were afraid. And he took his twelve and began to tell them the things that would surely happen to him:
33. "For behold, we will go up to Urishlim
and the Son of Man will be delivered to the rabbi-kahna and to the Sapra,
and they will condemn him to death
and deliver him to the Gentiles.
34. And they will mock him and beat him
and spit in his face and they will kill him,
and on the third day he will arise."

¶35. And Yaqub and Yukhanan, (the) sons of Zawdee, drew near to him and said to him, "Malpana, we desire that whatever we ask, you do for us." 36. He said to them,
"What is it that you desire me to do for you?"
37. They said to him, "Grant to us that one sit at your right and one at your left in shubkhak [your glory]." 38. But he said to them,
"You do not realize what you are asking.
Are you able to drink (from) the cup that I drink,
and be baptized with the baptism (with) which I'm baptized?"
39. They said to him, "We are able!" Yeshua said to them,
"The cup that I drink,
you will drink.
And the baptism (with) which I'm baptized,
you will be baptized.
40. But that you may sit at my right and at my left
it is not mine to give, except to those for whom it is prepared."
41. And when the ten heard, they began murmuring against Yaqub and Yukhanan. 42. And Yeshua called them and said to them,
"You know that those who are reckoned as chiefs of nations are their lords,
and their great men are in authority over them.
43. But let it not be such among you.
Rather, he who desires to be great among you
must be a minister to you.
44. And whoever of you desires to be the first
must be a servant to all.
45. For even the Son of Man has not come to be served,
rather to serve and to give himself (as) a purqana [ransom] for the sake of many."

¶46. And they came to Yerikho. And when Yeshua and his talmida and a great crowd went out from Yerikho, a blind man, Timi Bar-Timi [Timi son of Timi i.e. Timi, Jr.], was sitting on the side of the road and begging. 47. And he heard that it was Yeshua the Nasraya, and he began to cry out and to say, "The Son of Dawid, have mercy on me!" 48. Many were reproving him to be silent, but he was crying out all the more and saying, "The Son of Dawid, have mercy on me!" 49. And Yeshua stopped and commanded that they call him. And they called the blind man and said to him, "Have courage! Arise, he calls you." 50. And the blind man threw off his clothes, arose, and came toward Yeshua. 51. Yeshua said to him,
"What is it (that) you desire me to do for you?"
And the blind man said to him, "Rabbi, that I may see!" 52. And Yeshua said to him,
"See.
Your faith has made you whole."
And immediately he saw, and went off down the road.

The Preaching of Mark
Chapter 11
1. And when he drew near to Urishlim, towards Beth-Pageh and Beth-Aniya, by the Tuora of Zayteh, he sent two of his talmida, 2. and he said to them,
"Go to that village that is opposite to us,
and at once when you enter it you will find a colt
that is tied up which no man has ridden.
Loose it (and) bring it.
3. And if anyone should say to you,
'why are you doing this?'
say to him that,
'Maran requires it.'
And immediately he will send him here."
4. And they went (and) found the colt that was tied up at the door outside on the street. And while they loosed him, 5. some of those who were standing (there) said to them, "What are you doing, loosing the colt?" 6. And they said to them as Yeshua had commanded them, and they allowed them. 7. And they brought the colt to Yeshua and placed their garments upon it, and Yeshua rode upon it. 8. And many were spreading their garments on the road and others were cutting branches from trees and spreading (them) on the road. 9. And those who were in front of him and those who were behind him were crying out and saying,
"Ushana!

Blessed is he who comes in the name of Mar-YHWH.

10. And blessed is the kingdom of our father Dawid that is coming.
Ushana in the highest!"
[Ushanna is an Aramaic term of high praise.-- PY. Younan transliterated the Aramaic as "ushanna," while a translator into Greek transliterated the Aramaic as "osanna."]

¶11. And Yeshua entered Urishlim (and) the temple and saw everything. Now when the time of evening arrived, he went out to Beth-Aniya with the twelve.

¶12. And on another day when he went out from Beth-Aniya he hungered. 13. And he saw a certain fig tree from afar that had leaves on it. And he came towards it (to see) if he could find (anything) on it. And when he arrived, he did not find anything on it except leaves, for the time of figs (had not yet) arrived. 14. And he said to it,
"Now and forever,
man will not eat fruit from you!"
And his talmida heard (it).

¶15. And they came to Urishlim and
Yeshua entered the temple of Allaha and began to drive out those who were buying and selling in the temple. And he overturned the tables of the money changers, and the seats of those who were selling doves. 16. And he would not allow anyone to carry possessions inside the temple. 17. And he would teach and say to them,
"Is it not written that,
'my house will be called a house of prayer for all nations'?
But you have made it a 'den of robbers'!"
18. And the rabbi-kahna and the Sapra heard (it) and were seeking how they might destroy him. For they were afraid of him because all the people were astonished at his teaching. 19. And when it became evening, they went outside of the city.

¶20. And in the morning while they were passing by, they saw that fig tree, dried up from its root. 21. And Shimon remembered and said to him, "Behold Rabbi, that fig tree which you cursed has dried up!" 22. And Yeshua answered and said to them,
"Let the faith of Allaha be in you.
23. For amain I say to you that,
he who says to this tuora,
'Be lifted up and fall into the sea,'
and becomes not divided in his heart,
but believes that that thing which he said will happen,
he will have the thing which he said.
24. Because of this I say to you that
everything that you pray (for) and ask (for) that you believe,
you will receive (it),
and it will be to you.
25. And when you stand to pray,
forgive anything that you have against anyone,
that your Father who is in heaven
also may forgive you your transgressions.
26. But if you do not forgive,
neither will your Father who is in heaven
forgive you your transgressions."

¶27. And they came again to Urishlim. And while he was walking in the temple, the rabbi-kahna and Sapra and elders came to him. 28. And they said to him,
"By what authority do you do these (things)?
And who gave this authority to you that you should do these (things)?"
29. And Yeshua said to them,
"I also will ask you a certain question that if you answer me,
then I will tell you by what authority I do these (things).
30. The baptism of Yukhanan-- from where is it:
from Heaven, or from the sons of man?
Tell me."
31. And they reasoned among themselves and said that, "If we say to him that (it was) from Heaven, he will say to us, 'And why then did you not believe him?' 32. And (if) we say from the sons of men, the fear is there of the people, for all of them did consider that Yukhanan certainly was a prophet." 33. And they answered and said to Yeshua, "We do not know." He said to them,

"Neither will I tell you by what authority I do these (things)."

The Preaching of Mark
Chapter 12
1. And he began to speak with them in parables.

"A certain man planted a vineyard

and surrounded it (with) a hedge,
and he dug in it a winepress
and built in it a tower,
and leased it to workers and left.
2. And in time he sent his servant to the workers
so that he might take from fruit of the vineyard.
3. But they beat him

and sent him away empty-handed.

4. And again he also sent a different servant,
and that one they stoned and wounded
and sent him away in shame.
5. And again he also sent another one,
and that one they killed.
And many other servants he sent,
and some they beat,
but some they killed.
6. And afterwards he had one beloved son,
and he sent him to them at the end, for he said,
'Perhaps they might be ashamed in (front of) my son.'
7. But those workers said among themselves,
'This is the heir.
Come let us kill him,
and the inheritance will be ours!'
8. And they took (and) killed him and threw him outside of the vineyard.
9. Then what should the lord (of) the vineyard do?
He will come (and) destroy those workers
and give the vineyard to others.[cf. Mt 21:41-42, which has 'he will come (and) destroy...' said by those Yeshua asked the question to.]
10. Have you not even read this Scripture that,
'The rock that the builders rejected,
that has become the head of the corner.
11. This came from the presence of Mar-YHWH
and it is a wonder before our eyes'?"

¶12. And they were seeking to seize him for they realized that he spoke this parable about them, but they were afraid of the people. And they left him and departed.

¶13. And they sent men to him from the Sapra and from the Herodians to ensnare him in speech. 14. And they came and asked him,
"Malpana, we realize that you are true,
and you do not show favoritism to men,
for you do not look on the faces of the sons of men,
rather in truth you teach the way of Allaha.
Is it lawful to give the head tax to Caesar or not?
Should we give or should we not give?"
15. But he knew their trickery and said to them,
"Why do you test me?
Bring a denarii to me to see."
16. And they brought it to him. He said to them,
"Whose image is this and those inscriptions?"

And they said, "Caesar's."

17. Yeshua said to them,
"Give that of Caesar to Caesar,
and that of Allaha to Allaha."
And they were marveling at him.

¶18. And the Sadducees, those who say that there is no resurrection, came to him and were asking him and saying,
19. "Malpana, Moshe wrote to us that,
'If the brother of a man dies and does not leave behind sons,
his brother should take his wife and raise up seed for his brother.'
20. There were seven brothers:
the first took a wife and died,
and he did not leave behind seed.
21. And the second took her and died.
though he also did not leave behind seed.
And the third likewise.
22. And all seven of them took her
and did not leave behind seed.
The last of all of them, the woman, also died.
23. Therefore, in the resurrection,
of which one of them will she be a wife?
For all seven of them took her."
24. Yeshua said to them,
"Is it not because of this you err, that
you do not understand the Scriptures
nor the power of Allaha.
25. For when they rise from the dead,
they do not marry women,
nor (are) women given (in marriage) to men.
Rather, they are like the malakas who are in heaven.
26. Now concerning the dead who *will* rise,
have you not read in the book of Moshe of how from the bush Allaha said to him,
'ENA-NA
the Allaheh of Awraham

and the Allaheh of Iskhaq

and the Allaheh of Yaqub'?
27. And he is not the Allaha of the dead,
but of the living.
Therefore, you err greatly."

¶28. And one of the Sapra drew near and heard them disputing and saw that he answered them the matter well. And he asked, "What is the first commandment of all of them?" 29-30. Yeshua said to him,
"The first of all the puoqdana [commandments] (is),
'Shmai, Yisrael!
MarYaH Allahan,
MarYaH khad huo.
[Hear, Yisrael!
Mar-YHWH our Allaha,
Mar-YHWH is one.]
And you should love Mar-YHWH Allahak [your Allaha] meen [with] all of your heart,
and meen all of your soul,
and meen all of your mind,
and meen all of your strength.'
This is the first commandment.
31. And the second that is like it (is) that,
'You should love your neighbor as yourself.'
There is no other commandment that is greater than these."
32. That Scribe said to him, "Well (said) Rabbi! You have spoken in truth that He is one and there are no others apart from Him. 33. And that a man should love Him with all the heart and all the mind and with all the soul and with all strength, and that he should love his neighbor like himself. This is greater than all burnt offerings and sacrifices." 34. And Yeshua saw that he answered the matter wisely. He answered and said to him,
"You are not far from the Kingdom of Allaha."
And no man again dared to question him.

¶35. And Yeshua, while teaching in the temple, answered and said,
"How do the Sapra say that the Meshikha is the son of Dawid?
36. For Dawid spoke by the Rukha d'Qudsha that,
'Said Mar-YHWH to Mari,
'Sit on my right until I place your enemies (as) a footstool under your feet'.'
37. Since Dawid calls him 'Mari,' how then is he his son?"
And all of the crowd were gladly hearing him.

¶38. And in his teaching he would say to them,
"Beware of the Sapra who like to walk in long robes,
and love a greeting in the streets,
39. and the chief seats in the assembly,
and chief places at banquets,
40. those who with the pretext that they lengthen their prayers

devour the houses of widows.

They will receive the greater judgment."

¶41. And when Yeshua sat near the treasury, he was looking at how the crowds were casting money (into) the treasury. And many rich men were casting in much. 42. And a certain poor widow came (and) cast in two minas, which are small coins. 43. And Yeshua called his talmida and said to them,

"Amain I say to you that,

this poor widow has cast (into) the treasury
more than all the men who cast.
44. For all of them cast in from what abounded to them,
but this one from her need.
She cast in everything that she had,
all her goods."

The Preaching of Mark
Chapter 13
1. And when Yeshua departed from the temple, one of his talmida said to him, "Malpana, behold. Look at those stones and those buildings!" 2. And Yeshua said to him,
"Do you see these great buildings?
One stone upon another
will not be left here,

that will not be torn down."

¶3. And while Yeshua sat on the Tuora of Zayteh opposite the temple, Keepa and Yaqub and Yukhanan and Andraus asked him privately, 4. "Tell us when these (things) will happen, and what is the sign when these (things) are near to being all fulfilled?" 5. And Yeshua began to say to them,
"Beware lest someone should deceive you.
6. For many will come in my name and say that it is I,
and will deceive many.
7. But when you hear (of) wars and rumors of revolutions, do not have fear.
This is bound to happen, but not yet is the end.
8. For nation will arise against nation
and kingdom against kingdom,
and there will be earthquakes in various places.
And there will be famine and uprisings.
These (things) are the beginning of sorrows.
9. But you watch out for yourselves,
for they will deliver you to the judges
and in the assemblies you will be scourged
and before malka and governors you will stand
because of me as a testimony to them.
10. But first it is necessary that
my Sebartha be preached among all nations.
11. And when they bring you to deliver you up,
do not worry beforehand about what to say or think, rather, that which is given to you at that moment,
you should speak that.
For it is not you speaking, but the Rukha d'Qudsha.
12. For a brother will deliver his brother to death,

and an abba his son.

And children will rise against their parents and put them to death.
13. And you will be hated by all men because of my name.
But he who endures until the end, he will be saved.
14. And when you see 'the unclean sign of desolation,'
that which was spoken of by Daniel the prophet,
that is standing where it should not be"--
he who reads, let him understand--
"then those who are in Yehuda should flee to the tuoras,
15. and he who is on the roof,
he should not come down
nor should (he) enter
to take anything from his house.
16. And he who is in the field,
he should not turn to his back to retrieve his clothes.
17. And woe to the pregnant and

to those who are nursing in those days.

18. But pray that your flight might not be in winter.
19. For in those days there will be suffering such as
has not occurred since the beginning of creation
which Allaha created until now,
nor (will ever) be.
20. And if Mar-YHWH (had) not shortened those days,
not any flesh would live.
But because of the elect whom he chose,
those days are shortened.
21. If at that time a man should say to you,
"Behold, here is the Meshikha!"
or "Behold, there (he is)!"
do not believe (him).
22. For false Meshikhas and lying prophets will arise
and will give signs and wonders,
and will deceive even the elect if it is possible.
23. But you take heed!
Behold, I have told you everything beforehand.

¶24-25. And in those days after that suffering,
'the sun will be darkened,
and the moon will not give its light.

And the stars will fall from heaven,
and the powers of heaven will be shaken.'

26. And then they will see the Son of Man when he comes in the clouds with great power and with shubkha [glory].
27. Then he will send His angels and assemble his chosen
from the four winds,
from the beginning of the earth and up to the beginning of heaven.
28. Now from the fig tree learn the parable that
when its branches are tender
and its leaves sprout,

you know that summer has arrived.

29. Likewise also, when you see these (things) occur,
know that it is near,
at the door.
30. Amain I say to you that,
this tribe will not pass until all these (things) occur.
31. Heaven and earth will pass,
but my words will not pass.
32. But concerning that day
and concerning that hour,
man does not know,

not even the malakas of heaven

nor the Son,
only Abba (knows).
33. Watch!
Be alert and pray,
for you do not know when the time is.
34. For it is like a man who went on a journey and left his house and gave authority to his servants,
and to each man his work.
And he commanded the porter that he be vigilant.
35. Be vigilant therefore because you know not when the lord of the house will come--
in the evening or in the middle of the night
or at the crow (of) the rooster or in the morning.
36. Lest he comes suddenly and find you while you sleep.
37. Now the thing that I say to you,
is said to all of you:
I say be vigilant!

The Preaching of Mark
Chapter 14
1. And after two days was the Petskha of the (Feast of) Patira, and the rabbi-kahna and Sapra were seeking with deception how they might seize him and kill him. 2. And they were saying, "Not during the feast lest a riot should occur among the people."

¶3. And while he was in Beth-Aniya while reclining in the house of Shimon the potter, a woman came who had with her an alabaster vase of perfume of nard, the very best (and) expensive. And she opened it and poured it upon the head of Yeshua. 4. And some of the talmida who were there were offended (and) said among themselves, "Why was the waste of this perfume? 5. For (it) was able to sold (for) more than three hundred denarii, and (the money) to be given to the poor." And they were angry with him. 6. But Yeshua said,
"Leave her alone!
Why are you troubling her?

She has done a good deed for me.

7. For you have the poor with you always,
and whenever you desire you are able to do for them what is good,
but I'm not always among you.
8. That which she had done,
she did it in advance as for (my) burial she has perfumed my body.
9. And amain I say to you that,
wherever my Sebartha is preached,
this thing that she has done will be told
in all the world for her remembrance."

¶10. And Yehuda Skaryota, one of the twelve, went to the rabbi-kahna so as to betray Yeshua to them. 11. And when they heard him, they rejoiced and they promised to give him money. And he was seeking an opportunity for himself to betray him.

¶12. And in the first day of the (Feast of) Patira in which the Yehudeans slay the Petskha, his talmida were saying to him, "Where (do) you desire us to go to prepare for you the Petskha to eat?" 13. And he sent two of his talmida and said to them,
"Go into the city and behold,
you will meet up with a man who is carrying a vessel of water.
Go (and) follow him.
14. And where he enters,
say to the lord (of) the house,
'Rabban said, 'Where is the guest-house where I may eat the Petskha with talmidi [my talmida]?''
15. And behold he will show you a large upper room that is furnished.
Make ready and prepared that place for us."
16. And his talmida went out and came to the city and found (it) just as he had said to them. And they prepared the Petskha.

¶17. And when it became evening, he came with his twelve. 18. And while they were reclining and eating, Yeshua said,
"Amain I say to you that
one of you who eats with me,
he will betray me."
19. And they began to be grieved and were saying to him one at a time, "Is it I?" 20. And he said to them,
"(It is) one of the twelve who dips with me in the dish.
21. And the Son of Man will go as it is written concerning him,
but woe to that man by whose hand the Son of Man is betrayed.
It is better for him if he had not been born."

¶22. And while they were eating, Yeshua took bread and barek [blessed] it and broke it and gave it to them and said to them,
"Take it.
This is my body."
23. And he took a cup and gave thanks and barek [blessed] it and gave it to them and they drank from it-- all of them. 24. And he said to them,

"This is my blood of the new covenant,

that is shed for the sake of many.
25. Amain I say to you that
I will not drink from the fruit of the vine again until
that day in which I will drink it anew in the Kingdom of Allaha."

¶26. And they offered praise and went out to the Tuor [Mountain] of Zayteh. 27. And Yeshua said to them that,
"All of you will be made to stumble at me in this night.
For it is written that,
'I will strike the shepherd
and his lambs will be scattered.'
28. But when I have risen,
I will be in Galeela before you."
29. Keepa said to him, "(Even) if all of them stumble, but not I!" 30. Yeshua said to him,
"Amain I say to you that,
today in this night
you will deny me three (times)
before the cock will crow two times."
31. But he was saying all the more, "(Even) if it be that I must die with you, I will not deny you, Mari!" And likewise also all the talmida were saying.

¶32. And they came to a place which was called Gadseman, and he said to his talmida,
"Sit here while I pray."
33. And he took with him Keepa and Yaqub and Yukhanan and he began to be sad and depressed. 34. And he said to them,
"(This situation) is grievous to my soul,
(even) unto death.
Remain here and be alert."
35. And he went on a little and fell upon the ground and was praying that,
"If possible, might (this) hour pass" from him.
36. And he said,
"Abba, Abbi!
Anything is possible (for) you.
Make pass from me this cup,
yet not my will but yours."
37. And he came (and) found them while they were sleeping, and he said to Keepa,
"Shimon, you are sleeping!
Are you not able to stay alert one hour?
38. Stay alert and pray lest you enter into temptation.
The Rukha is willing and ready,

but the body is weak."

39. And he went again (and) prayed and the (same) word he said. And he returned (and) came (and) again found them while they were sleeping, because their eyes were heavy, and they were not realizing what to say to him. 41. And he came a third time and said to them,

"So they are already having sleep and rest!

The end has arrived and the hour has come.
And behold the Son of Man is delivered into the hands of sinners.
42. Arise! Let us go!
Behold he who has betrayed me draws near."

¶43. And while he was speaking, Yehuda Skaryota, one of the twelve, and many people with swords and staves came from being with the rabbi-kahna and Sapra and elders. 44. And the traitor, he who had betrayed (him), had given them a sign, and had said, "He whom I kiss, that is he. Seize him securely and take him away." 45. And at once he drew near and said to him, "Rabbi, Rabbi!" and kissed him. 46. And they placed their hands on him and seized him. 47. And one of them who was standing (there) drew a sword and attacked the servant of the Rab-Kahna, and severed his ear. 48. But Yeshua answered and said to them,
"As against a robber do you come out
with swords and with staves to seize me?
49. I was with you all day while I was teaching in the temple,
and you did not seize me.
But this has occurred that the Scriptures might be fulfilled."
50. Then his talmida left him and fled. 51. And a certain young lad was following after him and was naked clothed with a linen cloth, and they seized him. 52. And then (he) left the linen cloth and ran away naked.

¶53. And they took Yeshua to Qayapa the Rab-Kahna. With him were gathered all the rabbi-kahna and Sapra and elders. 54. Shimon was following after him from afar, up to the edge of the courtyard of the Rab-Kahna. And he was sitting among the servants and was warming (himself) near the fire. 55. And the rabbi-kahna and all their assembly were seeking testimony against Yeshua, so that they might kill him. But they did not find (it). 56. For while many were testifying against him, their testimony was not worthy. 57. And some false witnesses rose up against him and they said, 58."We heard him when he said that,
'I will tear down this temple
which was made with hands,
and in three days I will build another
that is not made with hands.'"
59. And thus, not even their testimony was worthy. 60. And the Rab-Kahna arose in the midst and questioned Yeshua and said,
"Why do you not answer the accusation,
these things they are testifying against you?"
61. But he was silent and did not answer him anything. And again the Rab-Kahna asked him and said,
"Are you the Meshikha,
the Son of the Blessed One?"
62. And Yeshua said to him,
"ENA-NA.
And you will see the Son of Man sitting at the right hand of power

and coming upon the clouds of heaven."

63. And the Rab-Kahna tore his robe and said, "Why are we seeking witnesses now? 64. Behold, from his mouth you have heard blasphemy! What do you think?" And all of them, they judged that he deserved death. 65. And some began spitting in his face. And they covered his face and were striking him and saying "Prophesy." And the soldiers were striking him on his cheeks.

¶66. And while Shimon was below in the courtyard, a certain maiden of the Rab-Kahna came. 67. She saw him while (he was) warming himself, and she looked at him and said to him, "You also were with Yeshua the Nasraya." 68. But he denied (it) and said, "I do not know what you are talking about!" And he went outside to the porch and the cock crowed. 69. And that maiden saw him again and she began telling those who were standing there that, "This one also was one of them." 70. But he again denied it, and after a little (while) those who were standing there again said to Keepa, "Certainly even you are one of them, for you are one from Galeela, and your speech is like (theirs)." 71. And he was beginning to curse and swore that, "I do not know this man that you are talking about!" 72. And at that moment, the cock crowed the second time. And Shimon remembered the saying of Yeshua who had said to him that,
"Before the cock crows two times,

you will deny me three times."

And he began to weep.
[Mk 14:41-42: see note on Mt 26:45-46.
Mk 14:62: Dan 7:13, Ps 110:1.]

The Preaching of Mark
Chapter 15
1. And immediately in the morning the rabbi-kahna with the elders and with the Sapra and with all of the assembly took counsel and they bound Yeshua and led him away and delivered him to Peelatos. 2. And Peelatos asked him, "Are you the malka of the Yehudeans?" And he answered and said to him,
"You have said it."
3. And the rabbi-kahna were accusing him of many things. 4. And Peelatos again asked him and said to him, "Will you not answer the accusation? See how many are testifying against you!" 5. But Yeshua did not return an accusation, so that Peelatos was amazed.

¶6. Now he was accustomed during every feast to release to them one prisoner, whomever they wanted. 7. And there was one who was called Bar-Abba, who was a prisoner with the ones who made insurrection-- those who had committed murder in the insurrection. 8. And the people cried out and began to ask him as he was accustomed for them (to do). 9. And Peelatos answered and said, "Do you desire (that) I release to you the malka of the Yehudeans?" 10. For Peelatos did realize that the rabbi-kahna had delivered him up from envy. 11. And the rabbi-kahna incited the crowds all the more that Bar-Abba should be released to them. 12. And Peelatos said to them, "What then do you desire that I do to this one whom you call the malka of the Yehudeans?" 13. And they again cried out, "Crucify him!" 14. And Peelatos said to them, "For what evil has he done?" And they all the more were crying out, "Crucify him!"
15. And Peelatos desired to do the will of the crowds and released to them Bar-Abba,
and he delivered to them Yeshua when scourged to be crucified.
16. And the soldiers led him away into the courtyard that was the Praetorium. And they called all of the company of soldiers. 17. And they dressed him (with) a purple robe, and wove (and) placed a crown of thorns on him. 18. And they began to salute him (with), "Hail, malka of the Yehudeans!" 19. And they were striking him on his head with a reed. And they were spitting in his face and were kneeling upon their knees, and were worshiping him. 20. And while they mocked him, they stripped off the purple robe and dressed him (with) his own clothes and took him out to crucify him.

¶21. And they compelled one who was passing by, Shimon, a Cyrenian who was coming from the field, Abba of Alexandros and of Rupus, to carry his execution-stake. 22. And they brought him to Gogoltha, the place that is interpreted, Qarqaphatha [The Skull]. 23. And they gave him wine in which was mixed myrrh to drink, but he did not take it. 24. And while they were crucifying him, they divided his garments and cast lots for them, who should take what. 25. And it was the third hour when they crucified him. 26. And the reason for his death was written in the inscription, "This is the malka of the Yehudeans." 27. And they crucified him with two robbers, one at his right and one at his left, 28. and the Scripture was fulfilled that said,
"he was reckoned with the wicked."

¶29. And also those who were passing by were blaspheming against him and nodding their heads and saying, "He will tear down the temple and build it in three days. Indeed! 30. Deliver yourself and come down from the execution-stake!" 31. And likewise even the rabbi-kahna and the Sapra were laughing amongst each other and saying, "He gave life to others, (yet) he is not able to give life (to) himself. 32. The Meshikha, Malkeh [Malka] of Israel, come down now from the execution-stake that we may see and believe in him!" And even those who were crucified with him were reviling him. 33. And when the sixth hour arrived, there was darkness over all the land until the ninth hour. 34. And in the ninth hour, Yeshua cried out in a loud voice and said,
"'Ail! Ail! Lamna shwaqthani?'",
that is,
"'Allahi! Allahi! Lamna shwaqthani?'" [My Allaha! My Allaha! Why have you spared me?/ Why have you let me live?]
[cf. Ps 22:1, which Lamsa translates the Peshitta OT as having, "My Allaha, my Allaha, why hast thou let me to live?"]
35. And some of those who were standing there who heard were saying, "He calls to Eliyah!" 36. And one ran and filled a sponge (with) vinegar and fastened it on a reed to give (to) him to drink. But they said, "Leave him alone. Let us see if Eliyah comes to take him down." 37. And Yeshua cried out in a loud voice, and he died. 38. And the curtain of the door of the temple was rent in two from the top to the bottom.

¶39. And when the centurion who was standing near him saw that he cried out thus and died, he said, "Certainly this man was the Son of Allaha!" 40. And there were also women who were watching from afar: Maryam of Magdala and Maryam the mother of Yaqub the less and of Yoseh and Shalom, 41. those who were following him when he was in Galeela and ministering to him, and many others who had gone up with him to Urishlim.

¶42. And when it became evening on Friday, which is before the Shabbata, 43. Yosip who was from Ramtha, an honorable counselor who also was waiting for the Kingdom of Allaha, came and took courage and approached Peelatos and requested the body of Yeshua. 44. And Peelatos marveled that he was already dead, and he called the centurion and asked him if he had already died. 45. And when he learned (it), he gave his body to Yosip. 46. And Yosip bought linen cloth and took him down and wrapped him in it and placed him in a grave that was hewn out in the rock. And he rolled a stone upon the door of the grave. 47. And Maryam of Magdala and Maryam the (mother) of Yoseh saw where he was laid.

The Preaching of Mark
Chapter 16
1. And when the Shabbata had passed, Maryam of Magdala and Maryam (the mother) of Yaqub and Shalom bought spices that they might come to anoint him. 2. And at early morning on the first of the week, they came to the cemetery as the sun was rising. 3. And they were saying among themselves, "And who will roll for us the stone from the door of the tomb?" 4. for it was very great. And they looked and saw that that stone was rolled away. 5. And they entered the tomb and saw a young man who was sitting on the right and clothed with a white robe, and they were astonished. 6. But he said to them, "Do not have fear. Yeshua the Nasraya (whom) you seek, he who was crucified, has risen! He is not here. Behold the place where he was laid. 7. Rather, go say to his talmida and to Keepa that, 'Behold (he goes) before you to Galeela. There you will see him as he has told you.'" 8. And when they heard, they fled and went away from the tomb, for amazement and trembling had seized them, and they did not say anything to anyone, for they were afraid.

¶9. And at early morning on the first of the week he had risen and appeared first to Maryam of Magdala, she that from whom he had cast out seven shadiyn [shada]. 10. And she went and brought hope to those who had been with him, who were mourning and weeping. 11. And when they heard what they were saying, that he was alive and had appeared to them, they did not believe them.

¶12. After these things, he appeared to two of them in another form while they were walking and going to a village. 13. And those went (and) told the rest, (and) they did not even believe them.

¶14. And finally he appeared to the eleven while they were reclining, and he reviled the lack of their faith and the hardness of their hearts, since those who had seen him, that he had risen, they did not believe them.

¶15. And he said to them,
"Go into all the world and preach
my Sebartha to all of creation.
16. Whoever believes and is baptized will live,
and whoever does not believe will be condemned.
17. And these signs will follow those who believe in my name:
they will cast out shada
and they will speak in new tongues,
18. and they will handle serpents,
and if they should drink a deadly poison it will not harm them.
And they will place their hands on the sick,
and they will be healed."

¶19. And Maran Yeshua, after speaking with them, went up to heaven and sat at the right hand of Allaha. 20. And they went out and preached in all places. And Maran was helping them and establishing their words by the signs that they were doing.

[David Ford]

This is a draft.

Introduction
Glossary
Bibliography

If you are Muslim, apparently the best one to read first is The Preaching of Luke.

Aramaic is a sister language of Hebrew. Jesus spoke Aramaic. The New Testament (NT) was originally in Aramaic, and later was translated into Greek, and still later was translated into English. In other words, the overwhelming bulk of NTs printed these days are translations of translations. It would be much better to read an accurate translation of the original Aramaic than to read a translation of the Greek translation. This could be a tough truth to accept for those who have invested their lives (and livelihoods/ careers) in studying Greek translations. (Similarly, accepting the truth that Allaha is the creator of biology-- not entirely-mindless processes-- could be tough to accept for those who have invested their lives and careers in studying the load of total baloney that is Darwinism.)

There is a family of Aramaic manuscripts known as the Peshitta, and the Peshitta texts have been carefully and meticulously preserved for almost 2,000 years by the Church of the East.

The pseudonymous Raphael Lataster wrote a good book discussing evidence for Aramaic and not Greek being the original language of the NT at this PDF file:
http://www.preteristarchive.com/BibleStudies/Bible_NT/2006_lataster_NT_writteningreek.pdf
A later but basically-identical version of that book is available for $10 from
http://www.aramaicpeshitta.com/downloadbook.htm
Unfortunately, Lataster has since ceased to be a Christian. These days he's into atheism and pantheism-- see
http://www.raphaellataster.com
It seems to me that Andrew Gabriel Roth produced the Yeshua of History DVD as an outgrowth of his dialogues with Lataster.
http://www.aent.org/video.htm

Lataster had good things to say about Paul Younan's honesty and his translation abilities of the Peshitta Aramaic--see below. Younan's website is
http://www.peshitta.org
which only has Matthew Mark Luke John and a portion of Acts.

Laurence L. Sheets prepared what Younan translated into English sentences (except for Acts 16), which Lataster posted at
http://www.aramaicpeshitta.com/AramaicNTtools/peshitta_interlinear.htm
Roth started with what Sheets prepared and edited it to get the Matthew Mark Luke John Acts 1-15 portion of Roth's _Aramaic English New Testament_ (2012), hereinafter 'AENT'.

From the PDF
http://www.preteristarchive.com/BibleStudies/Bible_NT/2006_lataster_NT_writteningreek.pdf
Paul Younan:
An excellent version, by an honest translator. Perhaps the only translator who admits that his version may have errors, and who translates honestly, despite possible contradictions with his beliefs or his Church. For example, though he does not believe that Jesus is "Allaha Abba", he honestly translates Isaiah 9:6 as "eternal Father". Though his Church does not teach the honouring of the Sabbath, he honestly translates Hebrews 4:9, which clearly teaches that the Sabbath is still important to the people of Allaha. Furthermore, his translation corrects countless contradictions that are found within the Greek text and also in other English translations of the Aramaic Peshitta. Unfortunately, the translation is still an ongoing process. So far, only the four Gospels and part of Acts have been completed. Amazingly, this highest of versions is in the public domain.

Undoubtedly, some have lost their Christian faith because of the contradictions they encountered in a translation(s) into Greek.

What appears below is my editing of what Sheets prepared from Younan's translation. As of 26 May 2013, Younan had this on his website http://www.peshitta.org:
"Copyright Information
Peshitta Aramaic/English Interlinear New Testament.
Any part of this publication may be used or reproduced in any manner whatsoever without any prior permission.
'Freely you have received, freely give' Mattai 10:8"

I got the paragraphing marks from Lamsa.

Where I thought the pronouns "He" and "His" referred to or could refer to Father God, I capitalized them.
Where I thought the word "Heaven" was or could be a circumspect way of referring to "God," I capitalized it.
I replaced "God" with a transliteration of the Aramaic, namely "Allaha."
Following Roth's and Stern's lead, I replaced "cross" with "execution-stake."

Notes attributed to Paul Younan with a "PY" have been edited by me and are not exact quotes.
I have made some minor (in my opinion) changes to Younan's translation; I invite you to doublecheck anything with his interlinear translation on his website, peshitta.org, and investigate the original Aramaic. Almost all of the bracketed clarifying remarks are Younan's.

I'm grateful to Abba God and Rabban Yeshua for the opportunity to work with Younan's translation, and thank Paul Younan for making his most-excellent translation public domain.

================.
Glossary

Abba: Father/ the Father
Abbi: my Father
Ahwoon: our Father
Akelqartza: the Accuser/ Slanderer/ Backbiter. Is another name for Satana

Allaha/ Allah: God. The Hebrew equivalent is "Elohim" and the Arabic equivalent is "Allah," but note that the Allah of Islam is very different in nature than the God of the Christian New Testament. "Allah" appears 3 times in the New Testament Peshitta: 1 Cor 8:4, Eph 2:12, and 2 Thes 2:4. "Allaheh" means "his Allaha" and appears 3 times in each of these verses: Mt 22:32, Mk 12:26, and Lk 20:37, as well as in Lk 1:68, Acts 3:13, 7:32, 13:17.

amain: truly/ certainly

Aurayta: Torah. The root of it is "aur," which means "light" and which has a special Hebrew meaning. "Aurayta" can only mean "Torah," and it appears in the NT only 3 times, at Mt 11:13, 12:5, and 22:40. In contrast, "namusa" appears frequently, and can mean rules, customs, traditions, or Torah. See Roth, 30.

baal: lord, husband
Baal-Zebub: Lord of the: Flies? Dung?
Bar-: son of, e.g. Bar-Abba = son of Abba

Beth-: House/ Place of

Beth-Aniya: House/ Place of Dates

Beth-Khisda, from John 5:2: House/Place of?: Disgrace/ Opprobrium/ Reproach/ Shame/ Dishonor? or Devotion/ Grace/ Mercy? or is it unclear, given that perhaps we don't know how it was pronounced? It was translated into Arabic and then English as House of Mercy-- see Diatesseron chapter 22 as given in Hill, 90, and also Hogg.
Beth-Lekhem: House/ Place of Bread. The Bread of Life, Yeshua, was born in Beth-Lekhem, i.e. the House/ Place of Bread.
Beth-Nahrain: Place of the Two Rivers, i.e. the land of the two rivers Tigris and Euphrates; in Greek 'Mesopotamia'-- PY, GB
Beth-Pageh: House/Place of Figs
beth-qorbana: house/place of offerings/gifts, i.e. offerings receptacle/ container. A "house of prisoners" is a prison, and a "house of books" is a bag for carrying books.
Beth-Saida: House/Place of Fishing, being situated on the Sea of Galeela --PY
Beth-Zayteh: House/Place of Olives

deewa: a devil/ devils. Cf. shada: a shade/ evil spirit/ evil spirits/ demon/ demons. Lk 8:27-33 discusses a possessed man as having 'deewa shada deewa shada,' and thus, deewa and shada appear to be extremely similar. Mt 12:24 has both words in the same sentence: "does not cast out shada but by Baal-Zebub, the head of deewa."

eidta: 1. collectively the body of followers of i.e. believers in Yeshua. 2. congregation/ assembly of practitioners of Judaism. 3. congregation/ assembly of followers of Yeshua. 4. congregations/ assemblies/ churches of followers of Yeshua. 1755.

ENA-NA/ ena-na: phrase meaning "I AM/ I am." When said by people not-Yeshua, it is given as "ena-na." When said by Yeshua (and Allaha), it is an all-caps "ENA-NA'; at least some and maybe all of those instances are Yeshua alluding to being eternally existent. Cf. Mt 22:31+: "have you not read the thing which was said to you by Allaha who said that, 'ENA-NA [I AM] the Allaha of Awraham, the Allaha of Iskaq, (and) the Allaha of Yacob'?" When there was an "I am" in Younan's translation that lacked an "ena-na" underlying it, I usually contracted that to 'I'm.'

Gehenna: Gehenna. 3148. A valley where trash was burning continually.

Heaven: 1. heaven, i.e. God's abode. 2. the sky. 3. often a circumspect way of referring to 'God,' per RE. I capitalized the word whenever I thought it could be referring to God.

Him/ His: typically capitalized if it was or could be referring to Allaha. The phrase 'his angels' typically became 'His angels,' as in 'Allaha's angels.'

kahna: priest/ priests, Equivalent to the Hebrew 'kohen.' Cf. rab, Rab-Kahna, and rabbi-kahna.

khabra: fellow/ companion/ friend/ neighbor/ other. 0714.

Kingdom: often short for 'Kingdom of Allaha'

korin: a dry and liquid measure. One kor is about 10-12 bushels. transliterated once in Greek translations of Lk 16:7 --RL 1158.
lebonthah: incense/ frankincense. 1270. transliterated in Greek translations of Mt 2:11 and Rev 18:13.
lela: a nursemaid/ coward. Mt 5:24.
malaka: angel/ angels/ angelic messenger/ angelic messengers. Equivalent to the Hebrew 'malak.' Cf. Shelikha. 1375.

Malka: king/ kings. 1383. Malkeh means King, as in King of Israel, and appears at Mt 27:42, Mk 15:32, and Jn 1:49. ?: PY has the Malk'ky in Mt 21:5 and Jn 12:15 as 'your King'-- how come it's not 'my King'?
Malkta: queen. At Mt 12:42, Lk 11:31, and Acts 8:27.

Malkutha: kingdom. 1385.
Malpana: Teacher
mar/ Mar: master/lord/ Master/Lord
Maran: our Master/ our Lord
mari: my master/ my lord/ Sir

Mar-YHWH: the Aramaic rendering of YHWH is 'Mrya.' 1426. This is a contraction of Mar (Master/ Lord) and Yah (the first half of Yahweh/ YHWH). Greek translations of the original Aramaic NT failed to preserve its presence. 'Yahweh' is almost impossible to pronounce correctly by individuals whose native language is not Hebrew. PDF http://www.ruachqadim.com/PDF/MarYaH.pdf Talk at ==
Meshikha: Messiah. Equivalent to the Hebrew 'Mashiyach.' 1446.
Miltha: has no direct English equivalent. It can mean 'Word', 'Manifestation', 'Instance' or 'Substance,' among many other things. In the context of John 1:1, 1:14, 5:38, and 10:35, it may be best left untranslated.-- PY. 1364.
Misrayin: Egypt. 3321.
namusa: 1. rules. 2. customs/ traditions. 3. the Torah. 1524.
Nukhama: Resurrection/ Revival/ Recovery/ Rest, in Jn 11:24 and 25. 1497. Nukhama is a powerful theological term and is from the Aramaic root Nukh (Rest).

Paraqlia: Redeemer. It appears in John 14:16, 14:26, 15:26, & 16:7, and 1 John 2:1. PY comments that, "PRQLTA has been confused with the Greek 'Paraclitus,' meaning 'Advocate.' The Aramaic construct PRQLTA is derived from two Aramaic roots: PRQ ('to end', 'to finish' or 'to save', see Strong's Concordance entries 6561 and 6562) and LTA ('the curse' cf. Mk 11:21, Mt 5:44, _A Compendious Syriac Dictionary_, page 236, and _Oraham's Dictionary_, page 250). PRQLTA means 'Redeemer' or 'One who ends the curse.' By the indwelling of the Holy Spirit, our fallen nature has been redeemed from the curse of Adam. " The book _Enlightenment_ page 85 says the word 'paracleta' is "either a Greek or Persian term. If Persian, it is paric plus leta. Paric in Persian is break loose, break away. Leta means the curse of, effects of error or sin. Thus the combination is rendered 'that which breaks off the effects of sin.'"

pardasa: paradise. 2020.
Petskha: Passover. 3433.
Praetorium: Judgment Hall. 2027.

qorbana: offering/ gift/ offerings/ gifts. 2246.
qorbani: my offering/ gift.
qorbani: my offering. At Mt 15:5, a Greek translator translated this as 'my doron/ gift.' However for Mark 7:11, a Greek translator transliterated the Aramaic as 'korban' and then gave the translation: KJV:====. Cf. Mt 15:5, 27:6, and Mk 7:11. 2246.

rab: chief/ high
Rabban: our Rabbi
Rabbi: my Rabbi, a Rabbi being a teacher/ great one/ leader/ master; is similar in roles to a church pastor
rabbi-kahna: chief-priests. Cf. kahna, rab, and Rab-Kahna.
Rab-Kahna: High-Priest. Cf. kahna, rab, and rabbi-kahna.

raca: spit, as in '(I) spit (on you),' or '(you are) spit,' or 'foul one.' The translator into Greek merely transliterated raca at Mt 5:23, and failed to provide the term's meaning.
rakhma: friend/ friendship. 2345.

Rukha d'Qudsha: Spirit of Holiness, i.e. the Holy Spirit. Rukha can mean spirit/wind/breath, d' stands for "of," and Qudsha means holiness. Equivalent to the Hebrew 'Ruach HaKodesh.'
Sapra: Scribes, and rarely 'Scribe'

Satana/ satana: the Adversary/ an adversary. See also Akelqartza

Sebartha: message/tidings/news. Often used to refer to Yeshua's good news i.e. the "Gospel," which is from the Old English word "allahaspel," the "allaha" part being pronounced like and meaning "good," and the "spel" part meaning "story/message." I am seeking evidence that the Aramaic "sebartha"-- which means message/tidings/news-- additionally has the connotation that the news is glad/ good/ hopeful/ joyful.

Shabbata: Sabbath/ Saturday
shada: a shade/ evil spirit/ evil spirits/ demon/ demons. Cf. deewa.
shakra: strong drink. 2515. transliterated in Greek translations of Lk 1:15 as 'sikera.'
Shelikha: ones who are sent/ human messengers/ Apostles, as in 'Yeshua's twelve Shelikha.' Occasionally, 'messenger/ one who is sent.' Cf. malaka.
Sheol: the grave/ death. Equivalent to the Hebrew Sheol.
shipura: a ram's horn trumpet. Equivalent to the Hebrew 'shofar.' In the Peshitta, it only appears in Mt 24:31. The Peshitta lacks Revelation; an Aramaic version of Revelation has the word at Rev 1:10, 4:1, 8:2, 8:6, 8:13, 9:14, 18:22.

Shlam: peace/ hello
shlama: peace. Equivalent to the Hebrew 'shalom'/ hello; give long def of shalom=

shubkho: glory/ praise. shubkeh: his glory. shubkhen: their glory.
talmida: student(s)/ instructee(s)/ pupil(s)/ disciple(s); Barnstone observes that "==." 1304.
talmidohy: his talmida
tishbokhtha: glory/ praise. 2432. tishbokhtheh: his glory/ praise.

woe: woe

Yeshua: Salvation/ Life

Yoma-d'Dina: Day of Judgment. In the Peshitta at Mt 10:15, 11:22, 11:24, 12:36, Mk 6:11, and 1 John 4:17. The 'Western Five' books not in the Church of the East's Peshitta are 2 Peter, 2 & 3 Jn, Jude and Revelation; the phrase also appears in 2 Peter 2:9, 3:7.

zadiqa: righteous/ just, a righteous/ just man. 0637.
Zayteh: Olives
zedqata: alms/ almsgiving. 0642.
zizana: tares, a noxious weed that looks similar to wheat. The word appears 8 times in the NT, solely in Mt 13:25+. Greek translations transliterated it as 'zizania.'

===========================
Bibliography

Barnstone, Willis. 2012. _The Poems of Jesus Christ_ (NY: W. W. Norton & Company), 252pp. Barnstone observes on xv, xxvii that Yeshua "is the great invisible poet of the world. Like the Old Testament prophets, he communicates in wisdom poetry-- in short maxims, in narrative parable, and always in memorable metaphor. .... In the New Testament, Jesus is the unparalleled poet." Collected together, Yeshua's poetry is "perhaps the most significant and beautiful collection of wisdom poetry the world has known. With the Psalms of David they are the poetry galaxies of the Bible."

Bauscher, Glenn David. 2012. _The Original Aramaic New Testament in Plain English: With Psalms and Proverbs_, large print 7th edition. (USA: Lulu Publishing), 610pp.

Errico, Rocco A. 1991. _The Message of Matthew: An Annotated Parallel Aramaic-English Gospel of Matthew_ (CA: Noohra Foundation), 133pp.

Hill==

Hogg==

Lamsa, George M. 1933, 1968. _Holy Bible: From the Ancient Eastern Text: George M. Lamsa's Translations from the Aramaic of the Peshitta_ (USA: Harper San Francisco), 1243pp.

Lamsa, George M. 1939, 1999. _Gospel Light: A Revised Annotated Edition_, edited by Janet M. Magiera (NE: Aramaic Bible Society), 508pp.

Magiera, Janet M. 2009. _Aramaic Peshitta New Testament: Word Study Concordance_ (USA: Light of the Word Ministry), 735pp.

Magiera, Janet M. 2009. _Aramaic Peshitta New Testament: Vertical Interlinear Volume 1: Matthew-Luke_ (Tenessee: LMW Publications, a division of Light of the Word Ministry), 596pp.

Roth, Andrew Gabriel. 2012. _Aramaic English New Testament_, 5th ed. (USA: Netzari Press), 1069pp.

Yonan Codex Foundation. 1993. _Khabouris Manuscript: Enlightenment from the Aramaic: Selected Passages from The Khabouris Manuscript An Ancient Text of the Syriac New Testament_. (USA: FHU), 98pp.

www.peshitta.org

[David Ford]

Table of Contents

Introduction
Glossary
Bibliography
https://groups.google.com/d/msg/aus.religion.islam/bzdQCJTVhyk/5PctOgJVECkJ

The Preaching of Matthew
https://groups.google.com/d/msg/aus.religion.islam/bzdQCJTVhyk/5LwYn4QSpdoJ

The Preaching of Mark
https://groups.google.com/d/msg/aus.religion.islam/bzdQCJTVhyk/IiCv7C1orukJ

The Preaching of Luke
https://groups.google.com/d/msg/aus.religion.islam/bzdQCJTVhyk/iMMQFZsrqK0J

The Preaching of John
https://groups.google.com/d/msg/aus.religion.islam/bzdQCJTVhyk/67oc3xvCb-kJ

The Acts of the Apostles 1-16
https://groups.google.com/d/msg/aus.religion.islam/bzdQCJTVhyk/9BK4Bwx_aKcJ

[davidf...@gmail.com]

In the Quran, "Injil" can mean 1. the New Testament Scriptures of the followers of the prophet Jesus (Sura 5:47, 7:157), and 2. the revelation given by God to the prophet Jesus (Sura 57:27).

Below, I will be using the word 'Injil' in the sense of 'the New Testament Scriptures of the followers of the prophet Jesus.' New Testament quotations below are sometimes modified by me from the NIV translation given my awareness of the Aramaic original, for example, "Jesus Christ" was more-originally "Jesus the Messiah" (or to take it a step further, "Yeshua Meshikha") in the original Aramaic version of the New Testament. See peshitta.org, http://preview.tinyurl.com/k6tvrcd , and
Bauscher, Glenn David. 2012. _The Original Aramaic New Testament in Plain English: With Psalms and Proverbs_, large print 7th edition. (USA: Lulu Publishing), 610pp., http://www.lulu.com
Some Quran translations are at
https://www.gutenberg.org/cache/epub/16955/pg16955.txt
The NIV and many other New Testament translations are at
https://www.biblegateway.com

In the Injil, the prophet Jesus said,
"Come to me,
all you who are weary and burdened,

and I will give you rest.

Take my yoke upon you
and learn from me,
for I am gentle and humble in heart,
and you will find rest for your souls.
For my yoke is easy
and my burden is light."(Matthew 11:28-30)
What's your reaction to those remarks by the prophet Jesus?

The prophet Jesus said,
"I am the bread of life.
Whoever comes to me
will never go hungry,

and whoever believes in me

will never be thirsty."(John 6:35)
Are you spiritually-hungry?
Are you spiritually-thirsty?

The prophet Jesus said,
"I am the light of the world.
Whoever follows me
will never walk in darkness,
but will have the light of life."(John 8:12)
What are your thoughts about those claims?

The prophet Jesus said,
"I am the resurrection and the life.
The one who believes in me will live
even though they die;
and whoever lives by believing in me
will never die."(John 11:25-26)
Do you have life that is eternal?
Would you like to never die, and have life that is eternal?

The prophet Jesus said,
"I am the way and the truth and the life.
No one comes to the Father [i.e. God] except through me."(John 14:6)
Would you like to be able to approach God?

The prophet Jesus said,
"I am the gate.
Whoever enters through me will have life."(John 10:9)
Do you think it is possible to enter heaven and have eternal life apart from entering through the prophet Jesus?

The prophet Jesus said,
"Greater love has no one than this:
to lay down one's life for one's friends."(John 15:13)
Do you agree?

The prophet Jesus said,
"I am the good shepherd.
The good shepherd lays down his life for the sheep."(John 10:11)
Sheep are rather helpless animals, and they need a lot of attention and care from their shepherd. Do you consider yourself somewhat like a sheep?
Would you like to have the prophet Jesus be your shepherd?

The Injil states that
"those who did receive him [the prophet Jesus],

those who have believed in his name,

he gave to them authority that they might be the sons of God,

those who neither by blood
nor by the will of the flesh
nor by the will of a man,

rather were begotten by God."
Do you think it is possible for you to become an adopted son (or daughter) of God?

The prophet Jesus states that not a single small bird "is forgotten by God. Indeed, the very hairs of your head are all numbered."(Luke 12:6-7)
Do you think God knows you by name?

The Injil states that,
"God demonstrates his own love for us in this:
While we were still sinners,
the Messiah [i.e. Jesus] died for us."(Romans 5:8)
Do you think God has demonstrated his love for you?
If 'yes,' what are some ways has God demonstrated his love for you?

The Injil states that God loves you:
"For God so loved the world that
he gave his one and only Son,
that whoever believes in him
shall not perish [literally: be destroyed]
but have eternal life."(John 3:16)
One day our physical bodies will die. For your afterlife, do you want eternal life in heaven?

The Injil says that "all have sinned and fall short of the glory of God" (Romans 3:23) and that "there is no one righteous, not even one."(Romans 3:10)
Do you think you have fallen short when measured against the moral laws outlined by an utterly-holy God?
Have you been completely righteous your entire life in all your thoughts and deeds?
Do you think you have sinned, i.e. done actions or thought thoughts that are displeasing to an utterly-holy God?
If 'yes,' do you agree that your sin damaged the possibility of your having a friendship with an utterly-holy God?

The Injil says that "the wages of sin is death, but the gift of God is eternal life in the Messiah Jesus our Lord."(Romans 6:23)
Farmers and people in general reap what they sow. Do you agree that "the wages of sin is death"? Or put another way, do you agree that when sinful actions are sowed, the thing that ought be reaped is death?
Do you agree that God has offered eternal life as a gift?
Do you agree eternal life can't be earned by your efforts, for example your efforts to do good deeds and your efforts to avoid doing evil deeds?

The Injil says that "if you declare with your mouth, 'Jesus is Lord,' and believe in your heart that God raised him from the dead, you will have life."(Romans 10:9)
Do you want to have life that is eternal?
Do you think the Messiah Jesus-- who is the Word of God-- is Lord/ Master/ Ruler?
Do you think God raised the dead human body of the prophet Jesus from the dead?

The Injil says that
"whoever believes in the Son [i.e. the Word of God, Jesus] has eternal life,
but whoever rejects the Son will not see life,
for God's wrath remains on him."(John 3:36)
Do you think you are currently under God's wrath?
If 'yes,' would you like to get God's wrath off of you?

The Injil says that "there is now no condemnation for those who are in the Messiah Jesus" (Romans 8:1) and that "since we have been justified through faith, we have peace with God through our Lord Jesus the Messiah."(Romans 5:1)
Are you currently under condemnation for your sins?
Do you have peace with God?
If 'no,' would you like to have peace with God, and be on friendly terms with Him?

The Injil states that the only payment for sin is death: "the wages of sin is death."(Romans 6:23)
Do you agree?
The punishment that we have earned for our sinful thoughts and deeds is said to be death. Not just physical death, but death of our very selves, as the prophet Jesus told his students:

"And do not have fear of
those who kill the body,
but are not able to kill the soul.
Rather, have fear more so of

Him [i.e. God] who is able to destroy the soul
and the body in Gehenna."(Matthew 10:28)

The Injil states that God wants to give you eternal life as a free gift, "not by works, so that no one can boast."(Ephesians 2:8-9)
Do you think you can earn eternal life through doing enough good works/ deeds?
Do you think you can earn eternal life through doing more good deeds than bad deeds?
In your view, how could someone get eternal life?

The Messiah Jesus' death paid for the price of our sins, or as the prophet Jesus put it while referring to himself,
"the Son of Man did not come to be served,
but to serve,
and to give himself as a purqana [ransom] for the sake of many."(Matthew 20:28)
The Injil says that the Messiah Jesus "is the atoning sacrifice for our sins, and not only for ours but also for the sins of the whole world."(1 John 2:2)
Do you have a debt owed toward God, a debt consisting of your sins?
If 'yes,' would you like to get rid of that debt?

The prophet Jesus states,
"I am the First and the Last.
I am the Living One;
I was dead, and now look,
I am alive for ever and ever!
And I hold the keys of death and Sheol [the grave]."(Revelation 1:17-18)
Do you think the prophet Jesus died, rose from the dead, and is alive now?
Do you think the prophet Jesus has power over death?
Do you think the prophet Jesus went to heaven, and thus, knows how people can get to heaven?

The prophet Jesus said,
"I am the good shepherd.
I know my sheep
and my sheep know me."(John 10:14)
Would you like to have the good shepherd Jesus as your friend?

The prophet Jesus states, "Those whom I love I rebuke and discipline. So be earnest and repent. Here I am! I stand at the door and knock. If anyone hears my voice and opens the door, I will come in and eat with him, and he with me."(Revelation 3:19-20)
Do you agree that the Messiah Jesus wants to have a friendship with you?

The Injil states that, "If you declare with your mouth, 'Jesus is Lord,' and believe in your heart that God raised him from the dead, you will have life."(Romans 10:9)
Would you be willing to pray to ask the Messiah Jesus to be the Lord/ Master/ Ruler of your life, and trust Him to give you life that is eternal?

[davidf...@gmail.com]

"And for whatever verse We abrogate or cast into oblivion, We bring a better or the like of it; knowest thou not that God is powerful over everything?" -- Quran 2:106, Arberry translation

* do you believe God said this?
* do you know which comments in the Quran were abrogated, and which were not?

"When you meet the unbelievers, smite their necks, then, when you have made wide slaughter among them, tie fast the bonds; then set them free, either by grace or ransom, till the war lays down its loads." -- 47:5

* do you believe God said this?
* what's your opinion of ISIS mass executions?
* what's your opinion of Saudi executions?

Kamal Saleem, in
Malick, Faisal. 2012. _10 Amazing Muslims Touched by God_, 160pp.
<a href="http://www.amazon.com/10-Amazing-Muslims-Touched-God/dp/0768441161/">http://www.amazon.com/10-Amazing-Muslims-Touched-God/dp/0768441161/</a>
On 31:
In Saudi one of my favorite things was to watch the beheadings on Friday afternoons of the infidels-- those who wanted to leave Islam for another religion or those who were gay or lesbian.

14 October 2014. "When It Comes to Beheadings, ISIS Has Nothing Over Saudi Arabia" _Newsweek_
http://www.newsweek.com/2014/10/24/when-it-comes-beheadings-isis-has-nothing-over-saudi-arabia-277385.html?piano_t=1

"This is the recompense of those who fight against God and His Messenger, and hasten about the earth, to do corruption there: they shall be slaughtered, or crucified, or their hands and feet shall alternately be struck off; or they shall be banished from the land." --5:33

* do you believe God said this?
* if 'yes': are you doing this? If you're not slaughtering crucifying amputating or banishing, what's stopping you from following that command of God?
* what's your opinion about ISIS slaughtering people?
* what's your opinion about ISIS crucifying people?

"Then, when the sacred months are drawn away, slay the idolaters wherever you find them, and take them, and confine them, and lie in wait for them at every place of ambush." -- 9:5

* do you believe God said this?

"Muhammad is the Messenger of God, and those who are with him are hard against the unbelievers, merciful one to another." -- 48:29

* do you believe God said this?
* are you:
"hard against the unbelievers"?
"merciful" to believers?

"Fight those who believe not in God and the Last Day...." -- 5:29

* do you believe God said this?

"We know what We have imposed upon them touching their wives and what their right hands own -- that there may be no fault in thee; God is All-forgiving, All-compassionate. Thou mayest put off whom thou wilt of them, and whom thou wilt thou mayest take to thee; and if thou seekest any thou hast set aside there is no fault in thee. So it is likelier they will be comforted, and not sorrow, and every one of them will be well-pleased with what thou givest her. God knows what is in your hearts; God is All-knowing, All-clement. Thereafter women are not lawful to thee, neither for thee to take other wives in exchange for them, though their beauty please thee, except what thy right hand owns; God is watchful over everything." -- 33:50

* do you believe God said this?
* if you're a man: do you think it's OK to have intercourse with women that "thy right hand owns"?
* regarding "So it is likelier they will be comforted, and not sorrow, and every one of them will be well-pleased with what thou givest her," do you think the Yazidi women currently being raped by ISIS men are "well-pleased with what" the rapists are 'giving' to them?

==========================.
"Surely We have given thee [Muhammed? 'believers' in general?] a manifest victory, that God may forgive thee thy former and
thy latter sins, and complete His blessing upon thee, and guide thee on a straight path, and that God may help thee with mighty help." -- 48:1

"....the angels said, 'Mary, God gives thee good tidings of a Word from Him whose name is Messiah, Jesus, son of Mary; high honoured shall he be in this world and the next, near stationed to God. He shall speak to men in the cradle, and of age, and righteous he shall be.'"

Did Muhammed sin?
Did al-Nabia Isa sin?
Who was more righteous-- Muhammed, or al-Nabia Isa?
What is the significance of al-Nabia Isa's being called "Messiah"?-- what exactly does that mean?

The Quran says regarding al-Nabia Isa, "high honoured shall he be in this world and the next"; will Muhammed be "high honoured" in the afterlife?

In the afterlife, will Muhammed be in paradise?
In the afterlife, will al-Nabia Isa be in paradise?

Which of these 2 individuals is more likely to know how _you_ make it into paradise?:
1. Muhammed
2. al-Nabia Isa

============================.
"And He [God] will teach him [al-Nabia Isa] the Book, the Wisdom, the Torah, the Gospel, to be a Messenger to
the Children of Israel saying, "I have come to you with a sign from your Lord. I will create
for you out of clay as the likeness of a bird; then I will breathe into it, and it will be a bird, by
the leave of God. I will also heal the blind and the leper, and bring to life the dead, by the
leave of God. I will inform you too of what things you eat, and what you treasure up in your
houses. Surely in that is a sign for you, if you are believers. Likewise confirming the truth of
the Torah that is before me, and to make lawful to you certain things that before were
forbidden unto you. I have come to you with a sign from your Lord; so fear you God, and
obey you me. Surely God is my Lord and your Lord; so serve Him. This is a straight path".' -- 3:44

Al-Nabia Isa said he would "heal the blind and the leper, and bring to life the dead, by the leave of God"-- and he did so. What are the most-impressive miracles/ signs Muhammed did?

Al-Nabia Isa told "the Children of Israel" to "fear you God, and obey you me." Do you think the "Children of Israel" needed to obey al-Nabia Isa?
Do you seek to obey al-Nabia Isa? If 'no,' for what reason(s) do you not desire to obey al-Nabia Isa?

Al-Nabia Isa said he would "make lawful to you [the Children of Israel] certain things that before were forbidden unto you."
What are some of those things that al-Nabia Isa made lawful?

========================.
"If you fear that you will not act justly towards the orphans, marry such women as seem good
to you, two, three, four; but if you fear you will not be equitable, then only one, or what your
right hands own...." -- 4:3

Is it immoral for a man to have intercourse with 20 women that his "right hands own"?
Is it immoral to have 5 or more wives?
Do you think Muhammed's having over 10 wives is an example to emulate?

"It is not for you to hurt God's Messenger, neither to marry his wives after him, ever; surely that would be, in God's sight, a monstrous thing."

Do you believe God said this?

=============================.
Regarding the often-repeated allegation that the Bible Is corrupted, with which, if any, of the *ed remarks below do you agree?:

Around Sura 6:35, from Arberry's translation-- do a 'control - f' on the page & search for '6:35' to get quickly there
https://archive.org/stream/QuranAJArberry/Quran-A%20J%20Arberry_djvu.txt
"Messengers indeed were cried lies to
before thee, yet they endured patiently that they were cried lies to, and were hurt, until Our
help came unto them. *No man can change the words of God;* and there has already come to
thee some tiding of the Envoys."

Around 10:65:
"Surely God's friends -- no fear shall be on them, neither shall they sorrow. Those who believe, and are godfearing -
for them is good tidings in the present life and in the world to come. *There is no changing the words of God;* that is the mighty triumph.
And do not let their saying grieve thee; the glory belongs altogether to God; He is the All-hearing, the All-knowing."

Around 18:25:
Say: 'God knows very well how long they tarried. To Him belongs the Unseen in the
heavens and in the earth. How well He sees! How well He hears! They have no protector,
apart from Him, and He associates in His government no one.'
Recite what has been revealed to thee of the Book of thy Lord; *no man can change His
words.* Apart from Him, thou wilt find no refuge."

=============================.
Around Sura 5:45, from Arberry's translation
https://archive.org/stream/QuranAJArberry/Quran-A%20J%20Arberry_djvu.txt
"Surely We sent down the Torah, wherein is guidance and light; thereby the Prophets who had surrendered themselves gave judgment for those of Jewry, as did the masters and the rabbis, following such portion of God's Book as they were given to keep and were witnesses to. So fear not men, but fear you Me; and sell not My signs for a little price. Whoso judges not according to what God has sent down - they are the unbelievers. And therein We prescribed for them: 'A life for a life, an eye for an eye, a nose for a nose, an ear for an ear, a tooth for a tooth, and for wounds retaliation'; but whosoever forgoes it as a freewill offering, that shall be for him an expiation. Whoso judges not according to what God has sent down -- they are the evildoers.
5:50 And We sent, following in their footsteps, Jesus son of Mary, confirming the Torah before him and We gave to him the Gospel, wherein is guidance and light, and confirming the Torah before it, as a guidance and an admonition unto the godfearing. So let the People of the Gospel judge according to what God has sent down therein. Whosoever judges not according to what God has sent down -- they are the ungodly."

Do you think Allah allowed the Taurat (Torah) He sent down to be corrupted?
Do you think Allah allowed the Injil (Gospel) He sent down to be corrupted?

Do you think that in the Taurat there "is guidance and light"?
Do you think that in the Injil there "is guidance and light"?

Have you read the Taurat?
Have you read the Injil?

Below, al-Nabia Isa seems to be laying down even more strict standards for righteousness in Allah's eyes than those put forward in the Taurat:

from Matthew's biography of al-Nabia Isa, chapter 5
http://preview.tinyurl.com/k6tvrcd

¶21. You have heard that it was said to those before,
'you should not kill,'
and all that kill are condemned to judgment.
22. But I say to you that,
anyone who provokes to anger his brother without cause

is condemned to judgment....

¶27. You have heard that it has been said that,
'you should not commit adultery.'
28. But I say to you that,
all who that looks at a woman as lustfully at once has committed adultery in his heart.

....

31. It has been said that,
'he that puts away his wife shall give to her a writing of divorce.'
32. But I say to you that,
any who puts away his wife aside from a case of fornication makes her commit adultery--
and (he) who takes a divorced woman commits adultery.

....

¶38. You have heard that it has been said that,
'an eye for an eye and a tooth for a tooth.'
39. But I say to you that,
you should not stand against evil,
but who hits you upon your right cheek,
turn also to him the other.

....
=============================.
Al-Nabia Isa did amazing poetry.

Barnstone, Willis. 2012. _The Poems of Jesus Christ_ (NY: W. W. Norton & Company), 252pp. Barnstone observes on xv, xxvii that al-Nabia Isa "is the great invisible poet of the world. Like the Old Testament prophets, he communicates in wisdom poetry-- in short maxims, in narrative parable, and always in memorable metaphor. .... In the New Testament, Jesus is the unparalleled poet." Collected together, al-Nabia Isa's poetry is "perhaps the most significant and beautiful collection of wisdom poetry the world has known. With the Psalms of David they are the poetry galaxies of the Bible."

His famous "Lord's Prayer" in Mattai 6:9-13 rhymes in the original Aramaic--see below. What's the most-impressive instance of poetry of which you are aware in the Quran?

Ah-woon ** our Father
d'wash-may-ya ** in heaven
===================================================

nith-qad-dash shmakh ** holy-be Your-name

teh'-theh' ** come
mal-koo-thakh ** Your kingdom
neh-weh ** be done
tsow-ya-nakh ** Your will
===================================================
ay-kan-na ** as
d'wash-may-ya ** in heaven

ap b'ar-aa ** so on-earth.

===================================================
haw lan ** give us
lakh-ma ** the bread
d'son-qa-nan ** of our need
yow-ma-na ** this day
===================================================

ow'wash-woq lan ** and-forgive us

khow-beyn ** our offences
ay-kan-na d'ap kha-nan ** as also we
shwa-qan ** have forgiven
l'khay-ya-wen ** those who have offended us
===================================================
ow'la ** and not
ta'-lan ** bring us
l'nis-you-na ** into trial

al-la pas-san ** but deliver-us
min bee-sha ** from the-evil-one

===================================================
modt-dtil d'dee-lak ** for Yours

hee mal-koo-tha ** is the-kingdom
ow'khay-la ** and the power
ow'tish-bokh-tha ** and the glory

l-al-um ail-meen. ** forever and ever.

===================================================
The Church of the East's Peshitta of the Aramaic New Testament lacks an "Amen" to conclude the prayer. "Amen" is an Aramaic word that appears over 100 times in the Greek translation of the original Aramaic, and in Aramaic would be 'Aw-main.'
There is a transliteration with audio in the video
www.youtube.com/watch?v=4gIJtGFcr3s
Al-Nabia Isa and his talmida (students) spoke Aramaic, and the Messages/Preaching of Mattai, Marqus, Luqa, and Yukhanan (Matthew, Mark, Luke, and John) were originally written in Aramaic.

=================================.
So you think the Bible is corrupted. How do you know?-- how'd you come to that conclusion?
Is the Old Testament corrupted? If so:
when did it become corrupted?
what are some instances of it being corrupted?

I have a copies of:
* the 1st 5 books of the Old Testament, translated from the Aramaic Peshitta, then translated into English.
http://www.lulu.com/shop/david-bauscher/the-first-century-aramaic-bible-in-plain-english-the-torah-the-five-books-of-moses/ebook/product-21485706.html

* The Dead Sea Scrolls Bible, translated from Hebrew into English.
http://www.amazon.com/The-Dead-Sea-Scrolls-Bible/dp/0060600640/

* On the internet there is the Septuagint, which is the Old Testament translated from Hebrew & Aramaic into Greek, then into English.
http://ccat.sas.upenn.edu/nets/edition/

Is the New Testament corrupted? If so:
when did it become corrupted?
what are some instances of it being corrupted?

The New Testament was originally written in Aramaic (not Greek, as most people erroneously believe). The Khabouris Codex is a manuscript of the Peshitta New Testament.
http://www.dukhrana.com/khabouris/
The best translation of the New Testament's 4 biographies about al-Nabia Isa appears at
http://www.peshitta.org -- see the files under "interlinear."

A more plain-English reordering of that excellent translation appears at
http://preview.tinyurl.com/k6tvrcd

If you're Muslim, Luke's biography of al-Nabia Isa ibn Maryam is apparently the best one to start with.

===================================.
"O believers, enter not the houses of the Prophet, except leave is given you for a meal, without
watching for its hour. But when you are invited, then enter; and when you have had the meal,
disperse, neither lingering for idle talk; that is hurtful to the Prophet...."

* do you believe God said this?

"And well you know there were those among you that transgressed the
Sabbath, and We said to them, 'Be you apes, miserably slinking!'" -- 2:63

=============================.
Al-Nabia Isa used the Torah of Moses to combat the temptations of Satan. What do you use to defeat temptations that are presented to you?

The Preaching of Matthew, Chapter 4
http://preview.tinyurl.com/k6tvrcd
1. Then Yeshua [al-Nabia Isa] was taken by the Rukha d'Qudsha [Spirit of Holiness] to the desert to be tempted by Akelqartza.[the Accuser] 2. And he fasted forty days and forty nights, and after which he hungered. 3. And he that was tempting approached and said to him, "If you (are) the Son of Allaha, say to these rocks, 'Become bread.'" 4. And he answered and amer [said],
"(It) kithyeb [is written] that,

'The son of man does not live by bread alone,

but by all the mila [words] that proceed from the mouth of Allaha.'"
5. Then Akelqartza took him to the qudsha [holy] medinth [city] and raised him upon the edge of the temple 6. and said to him, "If you (are) the Son of Allaha, cast yourself down, for it is written that,
'malakuhi [His angels] He commands concerning you,

and upon their hands they will bear you up,
that your foot should not strike upon a rock'."
7. Yeshua said to him,
"Again, it is written that,

'you shall not test Mar-YAH [Master YHWH] Allahak [your Allaha].'"
8. Again Akelqartza took him to a tuora [mountain] that (was) very high and showed him all the malkutha [kingdoms] of the ailma [world] and shubkhen [their glory], 9. and said to him, "All these I (will) give to you if you will fall (and) thsagud [bow down to worship] me." 10. Then Yeshua said to him,
"Leave Satana [Adversary/ Enemy], for it is written that,
'thsagud [you shall bow down to worship] Mar-YAH Allahak,

and Him alone you shall serve.'"

11. Then Akelqartza left him and behold, malaka approached and were ministering to him.[malaka: messengers; here, angelic messengers i.e. angels]

==============================,
More Questions for Muslims

4:19, Arberry translation
https://archive.org/stream/QuranAJArberry/Quran-A%20J%20Arberry_djvu.txt
Such of your women as commit indecency, call four of you to witness against them; and if
they witness, then detain them in their houses until death takes them or God appoints for
them a way.

Do you think God said that?
What does that "indecency" involve-- lesbianism?

===========================.
24:2:
The fornicatress and the fornicator -- scourge each one of them a hundred stripes, and in the
matter of God's religion let no tenderness for them seize you if you believe in God and the
Last Day; and let a party of the believers witness their chastisement.

Do you think God said that?

===========================.
Are you in favor of, or opposed to, the imposition of Sharia Law where you live?

===========================.
4:34:
Righteous women are therefore obedient, guarding the secret for God's guarding. And those you fear may be
rebellious admonish; banish them to their couches, and beat them. If they then obey you, look
not for any way against them; God is All-high, All-great.

Given those remarks, do you think it is OK to beat potentially-rebellious women?

===========================.
24:33:
And constrain not your slave-girls to prostitution, if they desire to live in chastity, that you
may seek the chance goods of the present life. Whosoever constrains them, surely God, after
their being constrained, is All-forgiving, All-compassionate.

Do you God commanded that female slaves *aren't* to be compelled to engage in prostitution?
Do you think that God said that He *forgives* compelling female slaves to engage in prostitution?

Regarding the "is All-forgiving" about breaking a just-given command, I'm reminded of this:

http://www.answering-islam.org/PQ/Summary.htm
We note admissions that the scholars differ as the whether the Qur'anic texts say 'NO' when they should say 'YES' - and that this varies from text to text.

[davidf...@gmail.com]

Contents
Hebrew Word Studies:
NUCHA Matthew 11:28-30
TRAPPING GOD Matthew 6:7
GOD'S TWINKIE John 15:15, 12:26
YOU CAN'T TAKE IT WITH YOU Matthew 6:19-21
Saint Francis Prayer

Below are some lightly-edited devotionals by the pseudonymous Chaim Bentorah from
http://www.chaimbentorah.com/daily-devotionals/

HEBREW WORD STUDY - NUCHA
December 30, 2014 by Chaim Bentorah

Matthew 11:28-30 (based on Younan's interlinear at peshitta.org)

Come to me all you who labor and bear burdens,
and I will give you rest.
Bear my yoke upon you,
and learn from me that I'm tranquil and I'm meek.
And in my heart you will find tranquility in your souls,
for my yoke is pleasant
and my burden is light."

I have found many Christians live as if this passage of Scripture does not exist. They live in constant fear of committing some sin that will condemn them to hell, they live in fear that if they do not tithe ten percent of their gross income, or miss church some Sunday, or if they don't witness to others of their faith, or if they smoke, drink or break any number of rules God will punish them. Don't get me wrong, I am not saying we should not follow these disciplines, I am just saying we are not to follow them out of fear of an angry God who will strike us down with lightning bolts if we break one rule. I am saying we follow these rules only as a way to express our love for God. Yet there are so many Christians who follow all these rules and regulations out of fear. Does I John 4:18 not tell us that perfect love casts out all fear? Like the Jews of old, many of us are laboring and become heavy-ladened under the laws of God. Here Jesus is telling us that the law is not meant to be a burden any more than the laws of marriage are to be a burden. One law of marriage is that a husband does not cheat on his wife by lusting after other women. He doesn't follow this law because he is afraid of an undesirable interface between his head and a frying pan. If he truly loves his wife it will be the most natural thing for him not to lust after other women and cheat on her. That little gal is meek and lowly in heart, her only desire is that she be the center of her husband's world, and if he loves her she will be the center of his world.

Jesus is asking that we just learn about Him, learn what His heart is truly like, and if we do we will find that He is meek and lowly in heart and we will find rest.

Just what was going through the mind of a first century Semitic person when he heard the word rest? The word in the Greek for rest is anapauo which basically means to pause from labor. Yet, Jesus spoke this word in Aramaic which is much more poetic and expressive. The Aramaic word for rest that is used in these passages is nucha. It comes from an old Ugaritic word NH and Akkadian and Persian word nahu, which is a reference to a camel's resting place. Arabic grew out of the Persian language. There are about 160 words in Arabic for camel and this is one of them. When a Semitic person heard the word nucha he was picturing in his mind a camel at rest, as the origin of this word for rest lies in a camel resting on its breast on the ground. Look at a picture of a camel at rest and you get a feeling of contentment and satisfaction. Pic:
http://previews.123rf.com/images/rumos/rumos1211/rumos121100005/16215068-the-camel-has-rest-on-glade-with-a-green-grass.jpg
This is what a first century Eastern man pictured when Jesus said that he would give him rest. He would give him a sense of satisfaction and contentment.

We in the Western world have little concept of what a camel is. We consider them unruly, temperamental, stubborn and angry creatures. Actually, camels are docile and very sweet creatures under a caring hand. Only when it is ill-treated can it become stubborn and angry. A camel weighs about five hundred pounds, yet it can carry up to 1,000 pounds on its back. When it rests it will lower itself with its burden and rest on its stomach, and it has legs powerful enough to rise up again with its load on its back. Its breast is padded and designed to bear the weight of its body while resting. Yet its sternum raises the body so air can pass underneath to cool its body. The camel rest on its breast facing the direction of the sun to minimize the heat against its body. A camel will rest not only because it is tired, but to also cool itself off from the desert heat.

Although a camel is able to carry around 1,000 pounds its master will not burden him down with that much weight, but will purposely only weigh him down with just 1/3 of that weight. In its very origins as a pack animal camels were used to carry frankincense, the fragrance of a king. Jesus is saying that He is the caring master and the burden we carry is really just the fragrance of our King who does not force us to carry more than we can bear. When He gives us rest, he is like the camel herder who allows his camels to relax and cool themselves. His burden is light, a burden yes, but one that does not break our backs and one that carries His fragrance.

In the Aramaic Jesus is not saying that He is "meek and _lowly_ in heart" but that He is "meek and _nucha_--restful-- in heart." He is our resting place. The ground is the resting place for the camel but Jesus is our resting place. As the camel lies down with his burden upon his nucha or the ground as his resting place, we lay in the arms of Jesus with all our burdens as our resting place and he absorbs the weight of our burden.

Jesus says that He is meek in heart. The word meek in Aramaic is makyaka, which is to suck entirely out of, sort of like we will suck all the ice tea out of a paper cup with a straw. It has the idea of all-consuming. Jesus is saying that His heart is totally consumed with us, we are the most important thing in the world to Him. His heart sucks us up entirely. How can we even think that He means to overburden us? Ahusband's heart is totally consumed with his wife's presence such that she can just rest in his arms as he shares whatever burden she may have. She knows that when she is wrapped in her husband's arms her burden is his burden as well. Similarly, when we wrap ourselves in the arms of God, our burden is His burden as well. As the husband shares his wife's burden he will gently stroke her face with his fingers and say, "Its ok." You know what, it suddenly becomes ok. Just as we find our nucha-- our resting place-- in the arms of God, he will gently stroke our face with His fingers and say, "Its ok." And you know what? Suddenly it is ok. And like that camel on his nucha we become the picture of satisfaction and contentment.

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HEBREW WORD STUDY - TRAPPING GOD
November 11, 2014

Matthew 6:7 (Younan)

And when that you pray,
you should not be chatterers like the pagans,
for they hope that by many words they will be heard.

I read this passage in the Aramaic this morning and discovered something very interesting. The word that Jesus used in the Aramaic for prayer is tsela. This is from an ancient Semitic word SLA used by hunters when they are laying a trap or snare. I found this a little disturbing if I interpret this in light of our modern hunting methods and motives.

However, let's go back a couple thousand years and examine what archaeologists have discovered about ancient hunting and trapping. First we must consider the philosophy of the hunter or trapper of the first century. First century men in the oriental culture were very holistic. They carried on a balanced relationship between people and animals. Hunters knew their animals very well, they studied them, their mating habits, their diet, diseases and their personalities. They carried great respect for the animals. In fact they silently spoke with the animals that they hunted and had they not needed the animal for food, they would never dream of harming the creature.

The land of the Fertile Crescent in ancient times was a land filled with wet jungles of trees and thickets where wild animals could roam. There is evidence of all kinds of animals that roamed in the ancient Middle East, including giraffes, lions, rhinoceros, wild boar, antelopes and all variety of deer as well as countless number of birds, fish and crocodiles. It is believed that Pepi II 2284 BC - 2247 BC Pharaoh in the sixth dynasty of Egypt was killed by a charging rhinoceros. Much of the fertile land became desert as man drained the marshes and extended their region of agriculture and over-cultivated the land. As a result this menagerie of animals soon disappeared.

Trapping and snaring or SLA was usually done with a string-type vine forming a noose. A snare is set with respect to the location of the animal tracks. A triangle of sticks is erected and the snare is set in the triangle about 4" - 6" above the ground when hunting small game. The hunter would then de-scent the snare by holding a candle under it to get rid of any human scent.

As indicated, the hunter had a holistic attitude towards animals and would only use the animal for food so he was very careful to watch the snare and to make sure that the animal did not suffer; he would not harm the animal in any way that would waste any meat. Birds were also trapped by snares. The hunter would put a looped thin rope at the end of a stick and would carefully and expertly hold it in place for the bird to pass through and when it did he would tighten the loop trapping the bird.

All these methods of hunting required patience, quietness and watchfulness. I believe these are the elements that eventually led the word SLA to become a word used for prayer. Prayer is not meant to be an enticement. The trap or SLA requires no bait. The trap is laid where the animal tracks have been found and the hunter knows the animal will likely return on the same route. Prayer is not to be an enticement or bait for God. The trap is hidden from sight. Prayer is not meant to be a great show of reverence to impress God with our ceremony. It is not that God has forgotten us that we have to shout and plead with Him to be heard. In fact the hunter is very quiet so as not to be heard. The ancients believed that you spoke to the animals with your heart. In the quietness of watching an animal approach his snare the hunter would ask the animal with his heart if the animal's purpose in life was to provide nourishment for him and his family and if the animal responded yes, then he would snare the animal. So too, in prayer we speak to God with our hearts, no loud ceremony, no flashing pious words, only seeking the intent of the heart of God. The hunter hunts alone, anyone with him might disturb the hunt and the hunter must enter into extreme concentration so he can communicate with the animal and not chase him away with a lot of noise. He must focus his full attention on the animal and watch his every move and anticipate his every move.

So it is with prayer. In prayer we focus our full attention upon God. Vain repetition is useless. The hunter knows if he sits there waiting for the animal, that the animal is going to move in his own time. No amount of encouragement, "Come on, come on, just a little closer, that's it, you're getting there..." is going to bring the animal into his snare. He is wasting his time and breath with his vain repetitions. Vain repetitions in the Aramaic is an ancient Semitic word PQ. It means to babble, or talk nonsense, idle chatter. Actually in its Semitic origins this word means a movement. This word is also used by the ancient Semitic hunter. The hunter sits very still-- any movement might chase the prey away. This movement that chased the prey away is PQ which is rendered as vain repetition.

Thus, to those Semitic people listening to Jesus, what they heard Jesus telling them is that prayer is to be performed as a hunter, in solitude, quietness with total concentration and focus on God. A hunter disciplines himself to not move, even if an insect stings him, he gets a leg cramp or he grows weary sitting in a certain position, that one movement resulting from focusing his attention on himself and not his prey could chase his prey away. He is so focused on his prey as we are to be so focused on God that no insect bite, or cramp will cause the hunter or us to PQ (move). Prayer means focusing your whole attention on God, not yourself, not to impress the other brethren with your holiness, piousness or great oratory. Ultimately, it is the hunted animal that is given the freedom to move when he wants to move, do what he wants to do and only then will the snare work. Prayer is simply a preparation, being ready to allow God to do what He wants and when doing what He wants matches what we want, we speak to Him with our hearts and ask, "Is this meant for me?" If God says "yes" then we pull the snare and capture whatever it is that God has prepared for us.

Thus the Apostle Paul tells us to pray without ceasing (I Thessalonians 5:16). He did not put that in there to take up space. He meant we are to pray without ceasing. Paul spoke fluent Aramaic and understood what SLA used as prayer meant. He knew it meant to always be in an attitude of watchfulness, quietness before God and ready to hear God's heart, for when God is ready, we must be ready.

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HEBREW WORD STUDY - GOD'S TWINKIE
October 13, 2014

John 15:15 (Younan)

I do not call you servants any longer,
because a servant does not know what his lord does,
but I have called you my friends

because everything that I have heard from Abbi [my Father]

I have made known to you.

John 12:26 (Younan)

If a man should serve me,
let him come follow me.
And where I am,
there my servant will also be.
Whoever serves me,

Abba [the Father] will honor him.

We throw the word servant around very loosely. We declare that we are servants of God, we serve God, He is our master. Yet, clearly in John 15:15 Jesus is not calling us servants-- He is calling us friends. Apparently He can't make up his mind as to whether we are His servants or His friends because just a couple chapters earlier he calls us servants in John 12:26.

Actually, in both the Aramaic and Greek text two different words are used in these verses. In John 12:26 Jesus calls us his diakone which is one who cares for another. An appropriate word would be a minister or one who ministers. This would be used for a nurse or caregiver. The word in Aramaic,meshanamshana, also carries the same idea. In the Aramaic this is one who voluntarily performs a service often without any pay or reward. A meshanamshana serves another person or a nation out of love and duty and often makes a great sacrifice in that service. Years ago there was a little song about Saint Dominic teaching that poverty was his companion and he traveled around the world never asking for reward-- he just served the Lord. That is a meshanamashana and that is what Jesus calls us in John 12:26.

In John 15:15 another word is used in the Greek and Aramaic but most of our modern translations still render this as a servant. Here the Greek word is doulos which is used for a bond servant or a slave. A bond servant is still a slave but he has voluntarily agreed to be a slave out of love for his master. The Aramaic word, however, is more direct. It is the word 'avad and comes from a Semitic root word for a forced worker or laborer. This is the Aramaic word for a slave. A slave is one who must work for a master, obey the commands of a master or else he faces severe punishment or even death. Eventually by the time of Jesus this word 'avad came to take on the idea of one who was obligated to obey a command. Thus, an 'avad was also a word that was applied to a disciple. To be a disciple one had to obey every command of his master. Still one chooses to be a disciple so 'avad evolved to mean one who would follow a command.

This is probably why most of our modern translations including the KJV use the English word servant for both words, as doulos and diakone, like 'avad and meshanamashana tended to dovetail during the time of Jesus and were used interchangeably as the nature of slavery and servitude culturally changed. However, considering the context and our 21st-century Western concept of a servant and slave, I believe it is best that we use the English word minister in John 12:26, where Jesus says that if we minister to Him we will be His minsters. Again translators would balk at using the word minister (although some modern translations do use that word) because ministering to someone means meeting their needs and surely the God of the Universe who created everything could have no needs. If He needed anything He just creates it. However, there are things that even God cannot create. He cannot create a being with a free will and then command or force that person to love him, because if you force someone to love you that is not love. Love's very nature is voluntary. A master cannot force a slave to love him or to perform a work out of love. This is how we can minister to God; we can give Him something that He cannot obtain on his own. God is perfect in love but he created us in His image. This is another tough translation because the word 'image' immediately creates the idea of a physical appearance and that isn't really what the Hebrew word tsalam means. Tsalam which we render as 'image' is really the word for shadow or reflection. It is a word the ancient Semites used to describe a child who resembled his father, not physically but in attitude, purpose, emotions and behavior. We say "like father like son" not to express the idea that the son looks like his father, but that he is behaving like his father. Tsalam was the ancient Semitic way of saying, "he is a chip off the old block." Hence, being made in the image of God does not mean that God has two arms, two legs, eyes, ear, nose etc., it means that we are created as a reflection of God's nature which includes the ability to love. He created us because he wanted to be loved by someone who would love Him voluntarily, who would choose to love Him. God can create an angel to stand by His side and say "Praise His name" but that would mean nothing more than teaching your parrot to say, "I love you." He had to give man a free will and then out of that free will man can say, "I love you." Therein is love fulfilled, that is how we can minister to God, to tell Him that from the very depths of our soul and heart that we truly do love Him.

This brings me to the next part of John 15:15, where Jesus says that he no longer calls us a doulos (slave) or in the Aramaic, 'avad, that is a slave who must serve his master under threat and intimidation, but he calls us friends. Here is where the Aramaic trumps the Greek. Jesus spoke in Aramaic so he did not say philos as we have recorded in our Greek text which simply means brotherly love or friendship. He calls us His racham-- His beloved, the one He cherishes. Racham is a love which is voluntarily returned, it is the love between a husband and wife, a love between two lovers who just adore each other. It is what I see when I drive by Morton High School at 2:30 every day in my bus and I see all the scholars leaving school and among them are the rachams, the Twinkies, the guy and his beloved little girlfriend holding hands, so enchanted with each other, so in love they love each other's little toes and are looking adoringly into each other's eyes they are not even aware of a big bus bearing down on them as they cross the street. That is racham, that is what Jesus calls us, not just friends but His beloved, the ones he cherishes. The idea of gaining heaven and not going to hell, getting raptured to avoid seven years of tribulation is rubbish.We are so in love that if God tells us that He is rapturing everyone else but wants to keep us on earth to share His love during the seven years of tribulation, we would consider it an honor, a privilege, nay even a joy to be able to express our love to Him in such a way.

If your only reason for serving God is to escape hell and catch the tail end of the rapture, then you are no more than a doulos or an 'avad (a slave). But if you can declare like the Apostle Paul, "for me to live is Christ, and to die is gain" (Philippians 1:21) then you are His racham, His beloved-- you are God's Twinkie.

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HEBREW WORD STUDY - YOU CAN'T TAKE IT WITH YOU
December 20, 2014

Matthew 6:19-21

(You) should not place for yourself treasure on earth,
where the moth and rust corrupt
and where the thieves break in and steal.
But you place treasure in heaven,
where neither the moth nor the rust corrupt
and where the thieves do not break in and they do not steal.
For where that is your treasure,
there is also your heart.

Much of our understanding of this passage is based upon our Western English and cultural understanding of the English word for treasure. Although our understanding of this passage is not wrong, which is that we are not to seek our treasures here on earth but to seek that which has eternal value, our Western understanding of the word treasure has the idea of money, jewelry, gold, and anything that could bring us monetary value. Yet, to apply our English understanding of the word treasure to the word that Jesus spoke in Aramaic which is simita is really diluting that word. It is not wrong to translate simita as treasure, but the word does mean much more than that.

The word used in the Greek for treasure is thesaurus which is probably the closest Greek word to the Aramaic word simita. Thesaurus is merely a storehouse. One keeps something of value in a storehouse to which they will return for later use. Thesaurus can also mean a storehouse of thoughts and matters of the heart. As I have said many times, it is the general and accepted belief among Biblical and secular scholars that Jesus spoke Aramaic. To read this in the Greek is only reading a translation of the vocalization and most likely words of Jesus that were recorded by a scribe. In this case you are only reading a scribal interpretation of the Aramaic words that Jesus spoke. The Greek cannot fully express the word simita nor can it express those subtle word plays that Jesus is using that his disciples could easily pick up on. Simita expresses the idea of laying your hands upon something. This is a reference to anything that is tangible and material. What is interesting is that is comes from the same Semitic root as the word preceding it, which is sum, meaning to lay up. Jesus may have been making a very poetic word play here between laying up and laying your hands upon. In using the Aramaic word simita He could also have been making a play on the word simkatwhich is the word for joy and rejoice. Although spelled differently, simita with a Samek and simkat with a Seine sound alike in both Hebrew and Aramaic. Jesus could have been using such a word play to be addressing something that you not only lay up but something that you lay your hands upon that bring you great joy, comfort and security. A first century Semitic person would have easily picked up on this word play and understood that Jesus was saying that if you look for your joy, comfort and security in material things, it will not last, but if you seek you joy, comfort and security in heavenly things, that will be everlasting.

But lets look at this idea of simita (treasure) from a first-century Middle Eastern mindset and not a 21st-century mindset. The Greek word thesaurus (tresaurus) doesn't really express the first century idea of simita (treasure) as things of value were not really placed in a thesaurus in the literal sense which is a storehouse. In those days people often hid their valuables in the walls of their houses and not tell anyone where is was hidden. Many times they would hide their valuables, not so much as to protect them but to keep people from asking for loans. They could just say that they really didn't have it. It is hard for us to understand in our culture where our personal space is something that is highly respected. In the Semitic culture people just entered in and out of other's homes unannounced and if no one was home they just helped themselves to something they needed without asking. My brother, who was a missionary and Bible translator to Papua New Guinea, told how he had to get used to the idea that when he came into the village with his computer it suddenly became 'our computer' and people just helped themselves, as they felt just as much an owner of that computer as my brother. So it was not unusual for people who had valuables, even extra food, to hide it in the walls or bury it in the ground in their homes, so when they were out their neighbors would not find it and help themselves. If any food was sitting out in the open people felt free to 'raid the refrigerator' so to speak. Yet, by hiding perishable items or items of clothing that they did not want to share in the soil damp walls or ground, it was open to attack by insects such as moths that infest the house or they would decaybecause of the dampness.

My father used to tell the story that when he was in the service during World War II, the army would give out rations. If you were lucky you found a chocolate bar in your rations. Of course if you found it you would be obligated to share it-- it became 'our candy bar.' My father wanted it to remain _his_ candy bar, so he hid it in a hole in the wall in his barracks. One early morning in the middle of the night he had a craving for a chocolate bar so in the dark he quietly snuck over to his hiding spot and reached in and pulled out his chocolate bar. As he was eating it he felt something crawling on his hand. He flashed his flashlight on his hand and discovered that his hand and chocolate bar were covered with ants. I think this is what Jesus was addressing.

What was very common in the first century was if someone had some gold or coins and they did not want to claim this on their taxes they would bury it in some field. Of course they would tell no one about it, lest this knowledge be passed on to a tax collector and he end up being taxed on it. Of course the unwritten law is that if anyone found this buried treasure it was finder's keepers and they too would keep it quiet lest they be taxed on it. Of course treasure hunting was big business in those days and the owners of these buried treasures lived in constant fear that it would be discovered by some professional treasure hunter, and of course the owner would not be able to claim it as his lest he be jailed for tax evasion.

Aesop told the story of man who buried a gold brick in a field. Every day he would dig up his gold brick, look at it, hug it, enjoy it and then bury it again. One day a treasure hunter observed this ritual and when the man had left, the treasure hunter dug it up and claimed it as his own. When the miser came to dig up his gold brick the next day he discovered it was gone. The man went home and mourned his loss until his wife said, "Look, you were never going to spend it anyways, just buy a rock and every day dig it up and pretend it is gold." This is exactly what the man did, and he found the same joy in his rock and never had to worry about it being stolen!

Jesus told the story in Matthew 13:45-46 of a man who sold all he owned to possess a pearl of great price. Actually, Jesus was alluding to a story known by every Jew of that day that is also found in the Talmud. There was a Jewish merchant who accumulated great wealth in the merchandising of pearls. A prophet came to him and prophesied that because he dealt in something unclean (pearls come from oysters which are not kosher and hence a pearl is unclean), God would take his wealth away from him and give it to a righteous man named Joseph. The merchant in great panic searched the world for a pearl of great price, and when he found such a pearl he rejoiced and sold all that he owned so he could hold his entire fortune in the palm of his hand so it could not be taken away from him. He placed the pearl in his turban for safe keeping, but on a voyage in a boat across the sea a storm came and the boat capsized and when he was rescued he discovered he lost his turban with his pearl of great price at the bottom of the sea. The next week a righteous man named Joseph went to the fish market to purchase a fish for the Sabbath meal. The fish merchant always laid aside the finest fish for this righteous man and when he took it home...well you can guess the rest of the story.

It was a common theme of Jesus which speaks well to our materialistic society. We have a saying in our culture that fits Matthew 6:19-21 as well as Matthew 13:45-46 - "You can't take it with you." Jesus is only saying that we should focus our attention and energies on that which we can take with us into eternity.

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I have a friend who prays this daily upon rising, and who says that since doing this, he's spoken many words of life to others.

Saint Francis Prayer
Lord, make me an instrument of Your peace.
Where there is hatred, let me sow love;
where there is injury, pardon;
where there is doubt, faith;
where there is despair, hope;
where there is darkness, light;
where there is sadness, joy.
O, Divine Master, grant that I may not so much seek
to be consoled as to console;
to be understood as to understand;
to be loved as to love.
For it is in giving that we receive;
it is in pardoning that we are pardoned;
it is in dying that we are born again to eternal life.

[davidf...@gmail.com]

Draft

Aramaic Peshitta New Testament, Often Bolstered by the Diatesseron, Adjudicating Between Conflicting Greek Manuscripts

Book of Matthew: Aramaic Peshitta (and often plus Diatesseron) on Conflicting Greek Manuscripts
Matthew 1:25
Matthew 2:18
Matthew 3:16
Matthew 4:10
Matthew 5:22
Matthew 5:25
Matthew 5:44
Matthew 5:47
Matthew 6:1
Matthew 6:4
Matthew 6:6
Matthew 6:13
Matthew 6:15
Matthew 6:18
Matthew 6:33
Matthew 8:18
Matthew 11:15
Matthew 11:23
Matthew 12:22
Matthew 12:47
Matthew 13:43
Matthew 13:51
Matthew 14:24
Matthew 14:30
Matthew 14:33
Matthew 15:8
Matthew 15:14
Matthew 15:27
Matthew 16:2-4
Matthew 16:13
Matthew 18:11
Matthew 18:15
Matthew 18:19
Matthew 18:29
Matthew 18:35
Matthew 19:17
Matthew 19:20
Matthew 20:6-7
Matthew 20:16
Matthew 21:12
Matthew 21:28-32
Matthew 21:44
Matthew 22:7
Matthew 22:13
Matthew 22:44
Matthew 23:3
Matthew 23:4-5
Matthew 23:8
Matthew 23:14
Matthew 23:19
Matthew 23:25
Matthew 23:26
Matthew 24:42-43
Matthew 24:48
Matthew 25:6
Matthew 25:13-14
Matthew 25:31
Matthew 26:3
Matthew 26:28
Matthew 26:42
Matthew 27:16-17
Matthew 27:24
Matthew 27:41-42
Matthew 27:64
Matthew 28:2
Matthew 28:9
Matthew 28:17
Matthew 28:20

Book of Mark: Aramaic Peshitta (and often plus Diatesseron) on Conflicting Greek Manuscripts
Mark 3:14-16
Mark 3:29
Mark 6:33
Mark 6:36
Mark 7:2
Mark 7:4-5
Mark 7:8-9
Mark 7:19
Mark 7:24
Mark 8:26
Mark 9:23
Mark 9:49
Mark 10:21
Mark 10:24
Mark 12:4
Mark 12:29-30
Mark 12:33
Mark 13:33
Mark 14:19
Mark 14:68
Mark 15:28
Mark 16:9-20

Book of Luke: Aramaic Peshitta (and often plus Diatesseron) on Conflicting Greek Manuscripts
Luke 1:28
Luke 1:29
Luke 2:14
Luke 2:33
Luke 2:38
Luke 2:40
Luke 2:43
Luke 3:19
Luke 3:22
Luke 4:44
Luke 6:10
Luke 8:45
Luke 8:48
Luke 9:23
Luke 9:54-56
Luke 10:1
Luke 10:21-22
Luke 10:38
Luke 10:39-41
Luke 10:42
Luke 11:11
Luke 11:53-54
Luke 13:2
Luke 14:5
Luke 15:16
Luke 16:9
Luke 17:3
Luke 17:9
Luke 17:33
Luke 17:36
Luke 20:13
Luke 20:30
Luke 21:19
Luke 21:36
Luke 22:31
Luke 22:43-44
Luke 23:6
Luke 23:23
Luke 23:34
Luke 23:42
Luke 24:17
Luke 24:42
Luke 24:46
Luke 24:49
Luke 24:51
Luke 24:53

Book of John: Aramaic Peshitta (and often plus Diatesseron) on Conflicting Greek Manuscripts
John 1:18
John 1:27
John 1:34
John 1:42
John 3:13
John 3:15
John 3:25
John 3:34
John 4:1
John 4:9
John 4:42
John 1:18
John 5:2
John 5:3-4
John 5:16
John 5:44
John 6:22
John 6:36
John 6:47
John 6:58
John 6:64
John 6:69
John 6:71
John 7:8
John 7:26
John 7:37
John 7:39
John 7:46
John 7:50
John 7:53-8:11
John 8:16
John 8:38
John 8:54
John 8:57
John 8:59
John 9:4
John 9:9
John 9:11
John 9:35
John 10:8
John 10:26
John 10:29
John 10:34
John 10:38
John 11:25
John 11:41
John 11:49-50
John 12:1
John 12:28
John 12:47
John 13:10
John 13:18
John 13:26
John 13:32
John 14:4
John 14:7
John 14:11
John 14:14
John 14:15
John 14:28
John 15:7
John 16:3
John 16:4
John 16:16
John 16:18
John 16:27
John 17:21
John 18:20
John 19:16
John 19:28
John 20:31
John 21:3
John 21:15-17

Aramaic Peshitta New Testament, Often Bolstered by the Diatesseron, Adjudicating Between Conflicting Greek Manuscripts

Tatian died in A.D. 175. He started with the 4 Gospels in the Aramaic Peshitta, and consolidated/ harmonized them into one narrative to get his _Diatesseron_, in the process quoting much of the 4 Gospels. Hence, the Diatesseron can testify that a passage existed as of A.D. 175. This of course assumes that nobody tinkered with
a) the text for the Diatesseron of the Arabic translation, and
b) the Diatesseron's Aramaic prior to its being translated into Arabic.

As a consequence of imperfect translation from the original Aramaic Peshitta, and less-than-ideal transmission of texts through the years, different Greek manuscripts say slightly different things. We'll take a look at some of those variant readings. The original Aramaic Peshitta, often bolstered by the Diatesseron when it comes to the 4 Gospels, can referee the variant Greek readings.

A parallel presents itself:
1) scrutinizing Greek translations of the original Aramaic of the NT to try to better understand the 'original meaning' of the NT's original words
can be likened to
2) scrutinizing the Arabic translation of the Aramaic Diatesseron to try to better understand the 'original meaning' of the 4 Gospels' original words.

It's a great shame that the Diatesseron isn't consulted by modern translators of the New Testament. It's an even greater shame that the original Aramaic Peshitta isn't used, while Greek translations of the original Aramaic, and conflicting Greek manuscripts, are used. The fog of confusion generated by the conflicting Greek manuscripts could be easily dispelled, were only the Aramaic Peshitta-- often augmented for the 4 Gospels by the Diatesseron-- consulted.

The NIV mentions a few of the variants in Greek manuscripts, the ESV mentions more, and the HCSB mentions a lot. I'm wondering just how many Greek variants there are out there. Perhaps NT critic & ex-Christian Bart Ehrman has published a list of the variants. After noting where the HCSB says there's a variant, I locate the corresponding passages in the Diatesseron by using a table that's in Hope Hogg (1897) and Hamlyn Hill (1894) copies of the Diatesseron.

Diatesseron quotations are from
a) http://www.ccel.org/ccel/schaff/anf09.txt
Doing a "control - f"/ find for say "section xxi" on that webpage can bring one quickly to a particular section.
and
b) another place,
with the Arabic being at
http://sepehr.mohamadi.name/?p=84

"Younan" refers to the a translation based on Younan's interlinear translation of the 4 Gospels plus Acts 1-16 present at peshitta.org, with my word order and additional transliterations and modifications.

Translating from Greek, the NKJV helpfully indicates words it adds for clarity with italics, here denoted with "_"s.
"NU-Text" stands for a combination of what's had by the Nestle-Aland Greek New Testament (N) and the United Bible Society (U). "M-Text" stands for what's in the Greek New Testament According to the Majority Text.

Book of Matthew: Aramaic Peshitta (and often plus Diatesseron) on Conflicting Greek Manuscripts

Matthew 1:25 (HCSB)
but did not know her intimately until she gave birth to a son.[a: Other mss read _to her firstborn son_] And he named Him Jesus.

Because it is in Tatian's consolidation/ synthesis of the 4 Gospels, the phrase "her firstborn" was present in the verse as of A.D. 175-- the year of Tatian's death:

Diatesseron 2:8
http://www.ccel.org/ccel/schaff/anf09.iv.iii.ii.html
and knew her not until she brought forth her firstborn son.

The text "her firstborn" is present in the original Aramaic of the Peshitta:

Matthew 1:25 (based on Younan of peshitta.org)
And-not khakmah [and he did not know her] until she had given birth to her first-born son, and she called his name Yeshua.

For the record, Mary-- and not her husband Joseph-- named Jesus.

=========================.
Matthew 2:18 (HCSB)
A voice was heard in Ramah,
weeping,[a: Other mss read _Ramah, lamentation, and weeping,_] and great mourning,
Rachel weeping for her children;
and she refused to be consoled,
because they were no more.

Tatian included merely 3 and not 4 terms synonymous with 'mourning.' Of course, in making his consolidation of the 4 Gospels, he didn't include 100% of their text.

Diatesseron 3:18
A voice was heard in Ramah,
Weeping and much lamentation;
Rachel weeping for her children,
And not willing to be consoled for their loss.

The original Aramaic of the Peshitta has merely 3 and not 4 terms synonymous with 'mourning':

Matthew 2:18 (Younan)

"A voice was heard in Ramtha,
great crying and wailing.
Rakhiel crying for her sons
and not desiring to be comforted,
because they were not."

=========================.
Matthew 3:16 (HCSB)
After Jesus was baptized, He went up immediately from the water. The heavens suddenly opened for Him,[a: Other mss omit _for Him_] and He saw the Spirit of God descending like a dove and coming down on Him.

As of A.D. 175, that verse had heaven opening 'for him':

Diatesseron 4:36
Jesus also was baptized. And immediately he went up out of the water, and heaven opened to him, and the Holy Spirit descended upon him in the similitude of the body of a dove. . . .

That verse in the original Aramaic of the Peshitta has heaven opening 'for him':

Matthew 3:16 (Younan)

Now when Yeshua was baptized, he arose at once from the water and heaven was opened to him, and (he) saw the Rukha of Allaha which was descending like a dove, and it came upon him.

=========================.
Matthew 4:10 (HCSB)
Then Jesus told him,
"Go away,[a: Other mss read _Get behind Me_] Satan!
For it is written:
Worship the Lord your God,
and serve only Him."

As of A.D. 175, that verse had 'go away':

Diatesseron 5:1
Jesus answered and said unto him,
Get thee hence, Satan:
for it is written,
Thou shalt worship the Lord thy God,
and him alone shalt thou serve.

That verse in the original Aramaic of the Peshitta has 'go away':

Matthew 4:10 (Younan)

Then Yeshua said to him,

"Leave Satana [Adversary],

for it is written that,

'thesagud Mar-YAH Allahak [you shall worship Master YHWH your Allaha],
and Him alone thepalukh [you shall serve].'"

=========================.
Matthew 5:22 (HCSB)
But I tell you, everyone who is angry with his brother[a: Other mss add _without a cause_] will be subject to judgment.

As of A.D. 175, that verse had "without a cause":

Diatesseron 8:51
But I say unto you that
every one who is angry with his brother without a cause is worthy of the judgement. . . .

The original Aramaic of the Peshitta has "without a cause":

Matthew 5:22 (Younan)

But I say to you that,
anyone who provokes to anger his brother without cause

is condemned to dina [judgment]. . . .

The Aramaic to English translation of Younan rendered "who provokes to anger his brother," whereas the Aramaic to Arabic to English Diatesseron and the Aramaic to Greek to English rendered "every one who is angry with his brother." An idiom is involved, and perhaps the Aramaic is ambiguous.

=========================.
Matthew 5:25 (HCSB)
Reach a settlement quickly with your adversary
while you're on the way with him,
or your adversary will hand you over to the judge,
the judge to[a: Other mss read _judge will hand you over to_] the officer,
and you will be thrown into prison.

As of A.D. 175, that verse had verb material between 'judge' and 'officer':

Diatesseron 8:54-55
Join thine adversary quickly,
and while thou art still with him in the way,
give a ransom and free thyself from him;
lest thine adversary deliver thee to the judge,
and the judge deliver thee to the tax-collector,
and thou fall into prison.

In going from Aramaic to Arabic to English, 'officer' somehow became 'tax-collector.'

The original Aramaic of the Peshitta has verb material between 'judge' and 'officer':

Matthew 5:25 (Younan)
Be in agreement with your opponent at law [literally: with your baal/lord of enmity/animosity/strife/judgment] quickly

while you (are) with him on the way,

lest your opponent at law deliver you to the dina [judge]
and the dina deliver you to the officer
and you be thrown (into) the beth [house/place of] captives.

=========================.
Matthew 5:44 (HCSB)
But I tell you,
love your enemies[a: Other mss add
_bless those who curse you,
do good to those who hate you,_]
and pray for those who[b: Other mss add _mistreat you and_] persecute you,

As of A.D. 175, that verse had all of the material mentioned:

Diatesseron 9:13
but I say unto you,
Love your enemies,
and pray for those that curse you,
and deal well with those that hate you,
and pray for those who take you with violence and persecute you;

The original Aramaic of the Peshitta has it all:

Matthew 5:44 (Younan)

But I say to you,
love your enemies,
and bless those that curse you,
and do that which is pleasing to those who hate you,

and pray for those that take you by force and persecute you. . . .

=========================.
Matthew 5:47 (HCSB)
And if you greet only your brothers, what are you doing out of the ordinary?
Don't even the Gentiles[b: Other mss read _tax collectors_] do the same?

As of A.D. 175, the verse had 'publicans'/ 'tax collectors':

Diatesseron 9:20
And if ye inquire for the good of your brethren only,
what more have ye done _than others_?
is not this the conduct of the publicans also?

The original Aramaic of the Peshitta has "tax collectors":

Matthew 5:47 (Younan)

And if you greet in shlama only your brothers,
what more are you doing?
Do not even the tax-collectors do this?

=========================.
Matthew 6:1 (HCSB)
"Be careful not to practice your righteousness[a: Other mss read _charitable giving_] in front of people,
to be seen by them.
Otherwise,
you will have no reward from your Father in heaven.

As of A.D. 175, the verse had 'charitable giving':

Diatesseron 9:22
Consider your alms;
do them not before men to let them see you:
and if it be not so,
ye have no reward before your Father which is in the heavens.

The original Aramaic of the Peshitta has "charitable giving":

Matthew 6:1 (Younan)

"Now take heed in zedqatkuon [your almsgiving]
so that you should not do it before the sons of men
so that you may be seen by them,

for otherwise you have not reward from your Father who is in heaven.

=========================.
Matthew 6:4 (HCSB)
so that your giving may be in secret.
And your Father who sees in secret will reward you.[a: Other mss read _will Himself reward you openly_]

The text included "openly" as of A.D. 175:

Diatesseron 9:25
that thine alms may be concealed:
and thy Father which seeth in secret shall reward thee openly.

The original Aramaic of the Peshitta has the complete text:

Matthew 6:4 (Younan)

so that zedqatak [your almsgiving] might be in secret
and your Father who sees in secret--

He will reward you in the open.

=========================.
Matthew 6:6 (HCSB)
But when you pray,
go into your private room,
shut your door,
and pray to your Father who is in secret.
And your Father who sees in secret
will reward you.[a: Other mss add _openly_]

The text had "openly" as of A.D. 175:

Diatesseron 9:27
But thou, when thou prayest,
enter into thy closet,
and fasten thy door,
and pray to thy Father in secret,
and thy Father which seeth in secret
shall reward thee openly.

The original Aramaic of the Peshitta has the complete text:

Matthew 6:6 (Younan)

But when you pray,
enter your inner room
and close your door
and pray to your Father
who is in secret,
and your Father
who sees in secret--
He will reward you in (the) open.

=========================.
Matthew 6:13 (HCSB)
And do not bring us into temptation,

but deliver us from the evil one.

[For Yours is the kingdom and the power
and the glory forever.
Amen.][c: Other mss omit bracketed text]

Except for an "amen," the text was present as of A.D. 175:

Diatesseron 9:36-37
And bring us not into temptations,

but deliver us from the evil one.

For thine is the kingdom,

and the power, and the glory,
for ever and ever.

If ye forgive. . . .

The original Aramaic of the Peshitta has the text without the added "amen":

Matthew 6:13 (Younan)

And bring us not into trial,
but deliver us from the evil one.
For yours is the kingdom,
and the power,
and the glory,
forever and ever.

For if you forgive men their transgressions. . . .

=========================.
Matthew 6:15 (HCSB)
But if you don't forgive people,[a: Other mss add _their wrongdoing_]
your Father will not forgive your wrongdoing.

Tatian didn't include the addition in his consolidation of the 4 Gospels:

Diatesseron 9:38
But if ye forgive not men,
neither will your Father pardon your wrong-doing.

The original Aramaic of the Peshitta lacks the addition:

Matthew 6:15 (Younan)

But if you do not forgive men,
your Father will also not forgive you your transgressions.

=========================.
Matthew 6:18 (HCSB)
so that you don't show your fasting to people
but to your Father who is in secret.
And your Father who sees in secret
will reward you.[a: Other mss add _openly_]

Tatian didn't include the addition in his consolidation of the 4 Gospels:

Diatesseron 9:41-42
that thou make not an appearance to men of fasting,
but to thy Father which is in secret:
and thy Father which seeth in secret
shall reward thee.
Be not agitated, little flock. . . .

The original Aramaic of the Peshitta lacks the addition:

Matthew 6:18-19 (Younan)

so that you should not be seen by men that you are fasting,
but by your Father who is in secret,
and your Father who sees in secret,
He will reward you.

(You) should not place for yourself treasure on earth. . . .

=========================.
Matthew 6:33 (HCSB)
But seek first the kingdom of God[a: Other mss omit _of God_] and His righteousness,
and all these things will be provided for you.

The text was present as of A.D. 175:

Diatesseron 10:11-12
Seek ye first the kingdom of God, and his righteousness;
and all these shall come to you as something additional for you.

The original Aramaic of the Peshitta has the complete text:

Matthew 6:33 (Younan)
But seek first the kingdom of Allaha [God] and His righteousness,

and all these (things) will be added to you.

=========================.
Matthew 8:18 (HCSB)
When Jesus saw large crowds[a: Other mss read _saw a crowd_] around Him, He gave the order to go to the other side of the sea.

The adjective describing the crowds was present as of A.D. 175:

Diatesseron 11:24
And when Jesus saw great multitudes surrounding him, he commanded them to depart to the other side.

The original Aramaic of the Peshitta has the adjective describing the crowds:

Matthew 8:18 (Younan)
Now when Yeshua saw the many crowds that were surrounding him, he commanded that they depart to the other side.

=========================.
Matthew 11:15 (HCSB)
if you're willing to accept it,
he is the Elijah who is to come.
Anyone who has ears[a: Other mss add _to hear_] should listen!

The text was present as of A.D. 175:

Diatesseron 14:8
And if ye will, then receive it,
that he is Elijah, which is to come.
Whosoever hath ears that hear let him hear.

The original Aramaic of the Peshitta has the complete text:

Matthew 11:14-15 (Younan)

and if you desire, accept that
this is Elia who was to come.

He who has ears to hear, let him hear.

=====================================================.
Matthew 11:23 (NKJV)
And you, Capernaum,
who are exalted to heaven,
will be[a: NU-Text reads _will you be exalted to heaven? No, you will be_] brought down to Hades;
for if the mighty works which were done in you had been done in Sodom,
it would have remained until this day.

As of A.D. 175, the passage had the first of the 2 readings:

Diatesseron 15:30
And thou, Capernaum,
which art exalted unto heaven,
shalt sink down unto Hades;
for if there had been in Sodom the wonders which were in thee,
it would have remained until this day.

The original Aramaic of the Peshitta has the first of the 2 readings:

Matthew 11:23 (Younan)

And you Capurnakhum--
who that has been raised unto heaven--
will be brought down unto sheol.
For if in Sadom had been the miracles, those that had been in you,
she would be standing until this day.

=====================================================.
Matthew 12:22 (NKJV)
Then one was brought to Him who was demon-possessed, blind and mute; and He healed him, so that the blind and[a: NU-Text omits _blind and_] mute man both spoke and saw.

As of A.D. 175, the passage mentioned 'blind' twice:

Diatesseron 14:41
Then they brought to him one possessed of a demon, dumb _and_ blind; and he healed him, so that the dumb and blind began to speak and see.

The original Aramaic of the Peshitta has the complete text:

Matthew 12:22 (Younan)

They then brought to him a certain possessed man who was mute and blind, and he healed him, so that the mute and blind man could speak and could see.

=========================.
Matthew 12:47 (HCSB)
Someone told Him, "Look, Your mother and Your brothers are standing outside, wanting to speak to You."[a: Other mss omit this v.]

The verse was present as of A.D. 175:

Diatesseron 16:15-16
A man said unto him, Behold, thy mother and thy brethren are standing without, and seek to speak with thee.

The original Aramaic of the Peshitta has the verse:

Matthew 12:47 (Younan)

Then a man said to him, "Behold, your mother and your brothers are standing outside and desire to speak with you."

=========================.
Matthew 13:43 (HCSB)
Then the righteous will shine like the sun in their Father's kingdom.
Anyone who has ears[a: Other mss add _to hear_] should listen!

The text was present as of A.D. 175:

Diatesseron 17:26
Then the righteous shall shine as the sun in the kingdom of their Father.
Whosoever hath ears that hear, let him hear.

The original Aramaic of the Peshitta has the complete text:

Matthew 13:43 (Younan)

Then the zadiqa [righteous] will shine like the sun in the Kingdom of their Father.

He who has ears to hear, let him hear.

=========================.
Matthew 13:51 (HCSB)
"Have you understood all these things?"[a: Other mss add _Jesus asked them_]
"Yes,"
they told Him.

The text was present as of A.D. 175, along with a complete response:

Diatesseron 17:34
Jesus said unto them,
Have ye understood all these things?
They said unto him,
Yea, our Lord.

The original Aramaic of the Peshitta has the complete text, and the complete response:

Matthew 13:51 (Younan)

Yeshua said to them,
"Do you understand all these things?"
They said to him,

"Yes, Maran [our Lord]."

=========================.
Matthew 14:24

The YLT and MOUNCE look at different Greek manuscripts, in that one says
[YLT]"the boat was now in the midst of the sea,"
while the other instead says
[MOUNCE]"the boat, already far from land."

[YLT]"and the boat was now in the midst of the sea,
distressed by the waves,
for the wind was contrary."
[MOUNCE]"Meanwhile de the ho boat ploion, already ede far stadion polys from apo * ho land ge,
was being apecho tossed basanizo by hypo the ho waves kyma,
for gar the ho wind anemos was eimi against enantios it."

For the MOUNCE, the "far" came from the Greek "stadion polys," which means 'many stadions,' with a definition of 'stadion' being,
"a fixed standard of measure; a stadium, the eighth part of a Roman mile, and nearly equal to a furlong, containing 201. 45 yards, about 192 meters."

This is the way the original Aramaic has the verse:

Etheridge, as yielded by Peshitta Tool at
http://www.dukhrana.com
But the vessel was distant from the land many stadia ["a s t d w-o-u th a"],
being greatly beaten with the waves,

for the wind was against them.

Murdock
And the ship was distant from land many furlongs:
meanwhile it was much tossed by the waves;
for the wind was adverse to it.

The MOUNCE's underlying Greek matches nicely the Aramaic that underlies the Greek the MOUNCE used for that passage.

Tatian presents the passage in question this way:

Diatesseron: Aramaic to Arabic to English
http://www.ccel.org/ccel/schaff/anf09.iv.iii.xviii.html
And the boat was distant from the land many furlongs,
and they were much damaged by the waves,
and the wind was against them.

==============================.
Matthew 14:30 (HCSB)
But when he saw the strength of the wind,[a: Other mss read _saw the wind_] he was afraid. And beginning to sink he cried out, "Lord, save me!"

The adjective describing the wind was present as of A.D. 175, along with a longer response:

Diatesseron 19:7
But when he saw the wind strong, he feared, and was on the point of sinking; and he lifted up his voice, and said, My Lord, save me.

The original Aramaic of the Peshitta has the adjective, and the complete response:

Matthew 14:30 (Younan)
And when he saw the wind was strong, he feared, and began to sink, and he raised his voice and said, "Mari [my Lord]! Save me!"

=====================================================.
Matthew 14:33 (NKJV)
Then those who were in the boat came and[a: NU-Text omits _came and_] worshiped Him, saying, "Truly You are the Son of God."

As of A.D. 175, the passage had 'came':

Diatesseron 19:10
And those that were in the ship came and worshipped him, and said, Truly thou art the Son of God.

The original Aramaic of the Peshitta has 'came':

Matthew 14:33 (Younan)
And they who were in the boat came (and) sagedo [worshipped] him and said, "Certainly you (are) the Son of Allaha."

=========================.
Matthew 15:8 (HCSB)
These people[a: Other mss add _draw near to Me with their mouths, and_] honor Me with their lips,
but their heart is far from Me.

Tatian didn't include the addition in his consolidation of the 4 Gospels:

Diatesseron 20:30
This people honoureth me with its lips;
But their heart is very far from me.

The original Aramaic of the Peshitta lacks the addition:

Matthew 15:8 (Younan)

'This people honor me with their lips,
but their heart is very far from me.

=========================.
Matthew 15:14 (HCSB)
Leave them alone!
They are blind guides.[a: Other mss add _for the blind_]
And if the blind guide the blind,

both will fall into a pit."

The text had 4 mentions of "blind" as of A.D. 175:

Diatesseron 20:37
Let them alone;
for they are blind leading blind.

And if the blind lead the blind,

both of them shall fall into a hollow.

The original Aramaic of the Peshitta has 4 mentions of "blind":

Matthew 15:14 (Younan)
Let them be!
They (are) blind leaders of the blind.

And if the blind lead the blind,
both will fall into a pit."

=========================.
Matthew 15:27 (YLT)
And she said, 'Yes, sir,
for even the little dogs do eat of the crumbs that are falling from their lords' table;'
then answering, Jesus said to her. . . .

What they lack is the concluding "and live" portion of her remarks. The "and live" clause was present as of A.D. 175:

Diatesseron 20:54-55
http://www.ccel.org/ccel/schaff/anf09.iv.iii.xx.html
But she said, Yea, my Lord:
the dogs also eat of the crumbs
that fall from their masters' tables, and live.
Then said Jesus unto her. . . .

The "and live" clause is present in the original Aramaic:

Murdock
http://www.dukhrana.com/peshitta/index.php
And she said: Even so, my Lord;
yet the dogs eat of the fragments
that fall from the tables of their masters, and live.

=========================.
Matthew 16:2-4 (HCSB)
2 He answered them:
"When evening comes you say,
'It will be good weather because the sky is red.'
3 And in the morning,
'Today will be stormy because the sky is red and threatening.'
You[a: Other mss read _Hypocrites! You_] know how to read the appearance of the sky,
but you can't read the signs of the times.[b: Other mss omit _When_ (v. 2) through end of v. 3]
4 An evil and adulterous generation demands a sign,
but no sign will be given to it except
the sign of[c: Other mss add _the prophet_] Jonah."
Then He left them and went away.

All of the text was present as of A.D. 175:

Diatesseron 14:39-40
And when the evening is come, ye say,
It _will be_ fair weather,
for the heaven has become red.
And in the morning ye say,
To-day there will be severe weather,
for the redness of the heaven is paling.
_Ye_ hypocrites,
ye know to examine the face of the heaven and the earth;
but the signs of this time ye know not to discern.
Diatesseron 23:14-15
And Jesus sighed within himself, and said,
What sign seeketh this evil and adulterous generation?
It seeketh a sign, and it shall not be given a sign,
except the sign of Jonah the prophet.

The original Aramaic of the Peshitta has the complete text in all 3 instances:

Matthew 16:2-4 (Younan)

2. But he answered and said to them,
"When it becomes evening you say,
'(It is) clear,
for the sky is red.'
3. And in the morning you say,
'Today (it) is winter,
for the sky is a gloomy red.'
Hypocrites!
You know (how) to observe the appearance of the sky.
The signs of this time you do not know (how) to discern.
4. An evil and adulterous generation requests a sign.

And a sign will not be given to it except
the sign of Yonan the nabia [prophet]."

=========================.
Matthew 16:13 (HCSB)
When Jesus came to the region of Caesarea Philippi, He asked His disciples,
"Who do people say that the Son of Man is?"[b: Other mss read _that I, the Son of Man, am_]

An "I" was present as of A.D. 175:

Diatesseron 23:31-2
And Jesus went forth, and his disciples, to the villages of Cæsarea Philippi. And while he was going in the way, and his disciples alone, he asked his disciples, and said,
What do men say of me that I am, the Son of man?

The original Aramaic of the Peshitta has an "I":

Matthew 16:13 (Younan)
And when Yeshua came to the region of Caesarea of Philippi, he was asking talmiduhi [his students] and said,

"Concerning me, who do men say that I am--

the Son of Man?"
[or is it: 'say that I am-- (merely) a son of man?'
or: 'say that I-- the Son of Man-- am?']

=========================.
Matthew 18:11 (HCSB)
[11 For the Son of Man has come to save the lost.][a: Other mss omit bracketed text]

All of the text was present as of A.D. 175:

Diatesseron 27:29
The Son of man came to save the thing which was lost.

The original Aramaic of the Peshitta has the complete text:

Matthew 18:11 (Younan)

For the Son of Man has come to save that which was lost.

=========================.
Matthew 18:15 (HCSB)
"If your brother sins against you,[a: Other mss omit _against you_]
go and rebuke him in private.

If he listens to you,
you have won your brother.

All of the text was present as of A.D. 175:

Diatesseron 27:16
And if thy brother act wrongly towards thee,
go and reprove him between thee and him alone:
if he hear thee,
thou hast gained thy brother.

The original Aramaic of the Peshitta has the complete text:

Matthew 18:15 (Younan)

And if your brother is at fault with you,
go rebuke him between you and him alone.
If he listens to you,
you have won your brother.

=====================================================.
Matthew 18:19 (NKJV)
"Again I say[a: NU-Text and M-Text read _Again, assuredly, I say_] to you that
if two of you agree on earth concerning anything that they ask,
it will be done for them by My Father in heaven.

Tatian didn't include the addition of 'assuredly' in his synthesis of the 4 Gospels:

Diatesseron 27:20
I say unto you also,
If two of you agree on earth to ask,
everything shall be granted them from my Father which is in heaven.

The original Aramaic of the Peshitta lacks the addition:

Matthew 18:19 (Younan)

Again I say to you that
if two of you should agree on earth concerning every desire that they might ask,

they will have (it) from the presence of Abbi [my Father] who is in heaven.

=========================.
Matthew 18:29 (HCSB)
"At this, his fellow slave fell down[a: Other mss add _at his feet_]
and began begging him,
'Be patient with me,
and I will pay you back.'

All of the text was present as of A.D. 175:

Diatesseron 27:7-8
So the fellow-servant fell down at his feet,
and besought him, and said,
Grant me respite,
and I will pay thee.

The original Aramaic of the Peshitta has the complete text:

Matthew 18:29 (Younan)

And that fellow servant fell down upon his feet
beseeching him and said to him,
'Be patient with me and I will repay you.'

=========================.
Matthew 18:35 (HCSB)
So My heavenly Father will also do to you if
each of you does not forgive
his brother[a: Other mss add _his trespasses_] from his heart."

The complete text was present as of A.D. 175:

Diatesseron 27:13
So shall my Father which is in heaven do unto you,
if one forgive not his brother his wrong conduct from his heart.

The original Aramaic of the Peshitta has the complete text:

Matthew 18:35 (Younan)
Likewise, Abbi [my Father] who is in heaven will do to you
unless you do forgive (each) man his brother his offenses from your heart."

=========================.
Matthew 19:17 (HCSB)
"Why do you ask Me about what is good?"[a: Other mss read
_Why do you call Me good?_]
He said to him.
"There is only One who is good.[b: Other mss read
_No one is good but One--God_]
If you want to enter into life,
keep the commandments."

As of A.D. 175, the text had "Why do you call Me good?" and mentions God:

Diatesseron 28:44
Jesus said unto him,
Why callest thou me good,
while there is none good but the one, _even_ God?
Thou knowest the commandments.
If thou wouldest enter into life,
keep the commandments.

The original Aramaic of the Peshitta has "Why do you call Me good?" and mentions God:

Matthew 19:17 (Younan)
Then he said to him,

"Why do you call me good?

There is none good except one-- Allaha.
Now if you desire to enter into life,
keep the commandments."

=========================.
Matthew 19:20 (HCSB)
"I have kept all these,"[a: Other mss add _from my youth_]
the young man told Him.
"What do I still lack?"

The complete text was present of A.D. 175:

Diatesseron 28:47-8
That young man said unto him,
All these have I kept from my youth:
what then is it that I lack?

The original Aramaic of the Peshitta has the complete text:

Matthew 19:20 (Younan)
That young man said to him,
"All these things-- I have obeyed them from my youth.
What do I lack?"

=========================.
Matthew 20:6-7 (HCSB)
Then about five he went and found others standing around,[b: Other mss add _doing nothing_] and said to them, 'Why have you been standing here all day doing nothing?'
"'Because no one hired us,' they said to him.
"'You also go to my vineyard,' he told them.[c: Other mss add
_'and you'll get whatever is right.'_]

The complete text was present in both instances as of A.D. 175:

Diatesseron 29:32-3
And about the eleventh hour he went out,
and found others standing idle.
He said unto them,
Why are ye standing the whole day idle?
They said unto him,
Because no one hath hired us.
He said unto them,
Go ye also into the vineyard,
and what is right ye shall receive.

The original Aramaic of the Peshitta has the complete text in both instances:

Matthew 20:6-7 (Younan)

And towards the eleventh hour he went out
and found others who were standing and were idle

and said to them,

"Why are you standing all day and idle?"

They said to him,
"Because no man has hired us."
He said to them,
"You also go to the vineyard
and you will receive what is right."

=========================.
Matthew 20:16 (HCSB)
"So the last will be first,
and the first last."[a: Other mss add
_For many are called,
but few are chosen."_]

The complete text was present as of A.D. 175:

Diatesseron 29:42
Thus shall the last _ones_ be first,
and the first last.
The called are many,
and the chosen are few.

The original Aramaic of the Peshitta has the complete text:

Matthew 20:16 (Younan)

Thus the last will be first,
and the first (will be) last.
For many are those (that) are called,
and few (that) are chosen."

=========================.
Matthew 21:12 (HCSB)
Jesus went into the temple complex[a: Other mss add _of God_] and drove out all those buying and selling in the temple.

The text "of God" was present as of A.D. 175:

Diatesseron 32:1-2
And when Jesus entered Jerusalem, he went up to the temple of God, and found there oxen and sheep and doves. And when he beheld those that sold and those that bought, and the money-changers sitting, he made for himself a scourge of rope, and drove them all out of the temple. . . .

The original Aramaic of the Peshitta has the complete text:

Matthew 21:12 (Younan)
And Yeshua entered into the temple of Allaha and drove out all who were buying and selling in the temple.

=========================.
==========================.
Matthew 21:28-32

Matthew 21 New American Bible, Revised Edition (NABRE)
Note re: verses 28-32:
There is much confusion in the textual tradition of the parable. Of the three different forms of the text given by important textual witnesses, one has the leaders answer that the son who agreed to go but did not was the one who did the father's will.
. . . . The choice probably lies only between a reading that puts the son who agrees and then disobeys before the son who at first refuses and then obeys, and the reading followed in the present translation [which reverses that order].

As of A.D. 175, the passage had
the first son saying 'no' and then going,
and the second son saying 'yes' but not going:

Diatesseron 33:35-40
What think ye?
A man had two sons;
and he went to the first,
and said unto him,
My son, go to-day, and till in the vineyard.
And he answered and said,
I do not wish to:
but finally he repented, and went.
And he went to the other,
and said unto him likewise.

And he answered and said,

Yea, my lord:
and went not.
Which of these two did the will of his father?
They said unto him, The first.

In the original Aramaic,
the first son says 'no' and then goes,
and the second son says 'yes' but doesn't go:

Matthew 21:28-31 (Younan)
But what do you think?

A certain man had two sons.

And he drew near to the first one and said to him,
'My son, go work today in the vineyard.'

But he answered and said,
'I do not desire (to).'
But later he regretted (it) and went.

And he drew near to the other and said likewise to him,
and he answered and said,

'I will, mari [my lord],'
and did not go.

Which of these two did the will of his father?"

They said to him that, "The first one." . . . .

=========================.
Matthew 21:44 (HCSB)
[44 Whoever falls on this stone
will be broken to pieces;
but on whoever it falls,
it will grind him to powder!]"[a:
Other mss omit bracketed text]

The text was present as of A.D. 175:

Diatesseron 33:58
And whosoever falleth on this stone
shall be broken in pieces:
but on whomsoever it falleth,
it will grind him to powder.

The original Aramaic of the Peshitta contains a slightly-simpler version of that text:

Matthew 21:44 (Younan)

And whoever falls upon this Stone
will be broken,
and any (that) it falls upon,
it will destroy."

=========================.
Matthew 22:7 (HCSB)
The king[a: Other mss read _But when the (that) king heard about it he_] was enraged,
so he sent out his troops,
destroyed those murderers,
and burned down their city.

The complete text was present as of A.D. 175:

Diatesseron 30:20
And when the king heard,
he became angry,
and sent his armies;
and they destroyed those murderers,
and burned their cities.

The original Aramaic of the Peshitta contains the complete text:

Matthew 22:7 (Younan)
And when the malka [king] heard,
he was angry
and sent his armies,
destroyed those murderers,
and he burned their medintha [city/cities].

=========================.
Matthew 22:13 (HCSB)
"Then the king told the attendants,
'Tie him up hand and foot,[a: Other mss add _take him away_]
and throw him into the outer darkness,
where there will be weeping and gnashing of teeth.'

Tatian didn't include the addition in his consolidation of the 4 Gospels:

Diatesseron 30:29
Then the king said to the servants,
Bind his hands and his feet,
and put him forth into the outer darkness;
there shall be weeping and gnashing of teeth.

The original Aramaic of the Peshitta lacks the addition:

Matthew 22:13 (Younan)
Then the malka [king] said to the ministers,

'Bind his hands and his feet
and cast him into the outer darkness.
There shall be weeping and gnashing of teeth.'

=========================.
Matthew 22:44 (HCSB)
The Lord declared to my Lord,
'Sit at My right hand
until I put Your enemies under Your feet'?[a: Other mss read
_until I make Your enemies Your footstool_]

The passage read 'until I put Your enemies under Your feet' as of A.D. 175:

Diatesseron 35:20
The Lord said unto my Lord,
Sit on my right hand,
That I may put thine enemies under thy feet.

The original Aramaic of the Peshitta has 'put Your enemies under Your feet':

Matthew 22:44 (Younan)
"Mar-YAH [Master YHWH] said to Mari [my Lord],

'You sit at my right (hand)

until I place your enemies under your feet.'"

=====================================================.
Matthew 23:3 (NKJV)
Therefore whatever they tell you to observe,[a: NU-Text omits _to observe_]
_that_ observe and do,
but do not do according to their works;
for they say,
and do not do.

As of A.D. 175, the passage mentioned 'observe/keep' twice:

Diatesseron 40:28
everything that they say unto you now to keep,
keep and do:
but according to their deeds do ye not;
for they say,
and do not.

The original Aramaic of the Peshitta has the complete text:

Matthew 23:3 (Younan)

Therefore everything that they say to you that you should keep,
keep and do.
But according to their deeds you should not do,
for they talk,
and do not.

=========================.
Matthew 23:4-5 (HCSB)
They tie up heavy loads that are hard to carry[a: Other mss omit _that are hard to carry_] and put them on people's shoulders,
but they themselves aren't willing to lift a finger to move them.
They do everything to be observed by others:
They enlarge their phylacteries and lengthen their tassels.[e: Other mss add _on their robes_]

Tatian didn't include the addition of 'that are hard to carry,' while the text had 'on their robes' as of A.D. 175:

Diatesseron 40:29-34
And they bind heavy burdens,
and lay them on the shoulders of the people;
while they with one of their fingers will not come near them.
But all their deeds they do to make a shew before men.
And all the multitude were hearing that with pleasure. And in the course of his teaching he said unto them,
Guard yourselves from the scribes,
who desire to walk in robes,
and love salutation in the marketplaces,
and sitting in the highest places of the synagogues,
and at feasts in the highest parts of the rooms:
and they broaden their amulets,
and lengthen the cords of their cloaks,

The original Aramaic of the Peshitta lacks the addition of 'that are hard to carry,' and has the complete text 'on their robes':

Matthew 23:4-5 (Younan)

And they bind heavy burdens and place them
(upon) the shoulders of the sons of men,
but they do not desire to touch them with their fingers.

And they do all their deeds
that they might be seen by the sons of men,
for they widen their tefillin,
and lengthen the tekhelet of their robes.

[Tefillin are leather box/straps containing biblical verses that Jews bind on their arms and on their foreheads during daily prayer, except on the Sabbath (Deut. 6:8). Tekhelet is the 'ribbon of blue' of the 'tzitzit' (fringes), as commanded in Num. 15:38. 'Tekhelet' is also generally understood to refer to the tzitzit, or even the whole prayer shawl/talit. --Younan]

=========================.
Matthew 23:8 (HCSB)
"But as for you, do not be called 'Rabbi,'
because you have one Teacher,[a: Other mss add _the Messiah_]

and you are all brothers.

Tatian didn't include the addition:

Diatesseron 40:36
But ye, be ye not called masters:
for your master is one;
all ye are brethren.

The original Aramaic of the Peshitta lacks the addition:

Matthew 23:8 (Younan)

But you should not be called rabbi,

for One is your Rabbi and you are all brothers.

=========================.
Matthew 23:14 (HCSB)
[14 "Woe to you, scribes and Pharisees, hypocrites!
You devour widows' houses
and make long prayers just for show.
This is why you will receive a harsher punishment.][b:
Other mss omit bracketed text]

The complete text was present as of A.D. 175:

Diatesseron 40:42
Woe unto you, scribes and Pharisees, hypocrites!
because ye devour widows' houses,
because of your prolonging your prayers:
for this _reason_ then ye shall receive greater judgement.

The original Aramaic of the Peshitta has the complete text:

Matthew 23:13 (Younan)
Woe to you, Sapra and Pharisees, hypocrites!

For you that with a pretense lengthen your prayers,
you consume the houses of widows.

Because of this you will receive a greater dina [judgment].

=========================.
Matthew 23:19 (HCSB)
Blind people![a: Other mss read _Fools and blind_]
For which is greater,
the gift or the altar that sanctifies the gift?

The complete text was present as of A.D. 175:

Diatesseron 40:49
Ye blind foolish _ones_:
which is greater,
the offering, or the altar which sanctifieth the offering?

The original Aramaic of the Peshitta has the complete text:

Matthew 23:19 (Younan)

Fools and blind!
What is greater:

the qorbana [gift/offering] or the altar that sanctifies the qorbana?

=====================================================.
Matthew 23:25 (NKJV)
"Woe to you, scribes and Pharisees, hypocrites!
For you cleanse the outside of the cup and dish,
but inside they are full of extortion and self-indulgence.[a: M-Text reads _unrighteousness_]

As of A.D. 175, the passage had 'unrighteousness':

Diatesseron 40:55
Woe unto you, scribes and Pharisees, hypocrites!
because ye cleanse the outside of the cup and of the platter,
while the inside of them is full of injustice and wrong.

The original Aramaic of the Peshitta has 'unrighteousness':

Matthew 23:25 (Younan)

Woe to you Sapra and Pharisees. Hypocrites!
For you clean the outside of the cup and of the plate,
but inside they are full of extortion and iniquity.

Cursory use of the Peshitta Tool's Analyze feature on the Khabouris text at
http://www.dukhrana.com
failed to yield any definitions approaching 'self-indulgence.'

=========================.
Matthew 23:26 (HCSB)
Blind Pharisee!
First clean the inside of the cup,[a: Other mss add _and dish_]
so the outside of it may also become clean.

The complete text was present as of A.D. 175:

Diatesseron 40:56
Ye blind Pharisees,
cleanse first the inside of the cup and of the platter,
then shall the outside of them be cleansed.

The original Aramaic of the Peshitta has the complete text:

Matthew 23:26 (Younan)

Blind Pharisees!
First clean the inside of the cup and of the plate,
that the outside may become also clean.

=========================.
Matthew 24:42-43 (HCSB)
Therefore be alert,
since you don't know what day[a: Other mss read _hour_; = time] your Lord is coming.
But know this:
If the homeowner had known what time the thief was coming. . . .

"Hour" was present as of A.D. 175:

Diatesseron 42:51
Be attentive now:
for ye know not at what hour your Lord cometh.
Know this:
if the master of the house had known in what watch the thief would come. . . .

The original Aramaic of the Peshitta has 'hour':

Matthew 24:42-43 (Younan)

Therefore be alert,
because you do not know in what hour your Lord will come.

And know this, that if the lord of the house

had known in which watch the thief would come. . . .

=====================================================.
Matthew 24:48 (NKJV)
But if that evil servant says in his heart,
'My master is delaying his coming,'[a: NU-Text omits _his coming_]

As of A.D. 175, 'his coming' was present:

Diatesseron 43:5
But if that evil servant say in his heart,
My lord delayeth his coming;

The original Aramaic of the Peshitta has the complete text:

Matthew 24:48 (Younan)

But if a servant, he being evil in his heart, says that

'Mari [my lord] will be delayed in coming'

=====================================================.
Matthew 25:6 (NKJV)
"And at midnight a cry was _heard_:
'Behold, the bridegroom is coming;[a: NU-Text omits _is coming_]
go out to meet him!'

As of A.D. 175, 'comes' was present:

Diatesseron 43:14
But in the middle of the night there occurred a cry,
Behold, the bridegroom cometh!
Go forth therefore to meet him.

The original Aramaic of the Peshitta has the complete text:

Matthew 25:6 (Younan)

And in the middle of the night there was an outcry:
'Behold, the bridegroom comes!
Go out for his meeting!'

=========================.
Matthew 25:13-14 (HCSB)
"Therefore be alert,
because you don't know either the day or the hour.[a: Other mss add _in which the Son of Man is coming_.]
"For it is just like a man going on a journey. . . .

Tatian didn't include the addition:

Diatesseron 43:21-22
Watch then,
for ye know not that day nor that hour.
_It is_ as a man, who went on a journey. . . .

The original Aramaic of the Peshitta lacks the addition:

Matthew 25:13-14 (Younan)
Be alert, therefore,
for you do not know that day or hour.
For it is like a man who went on a journey. . . .

=========================.
Matthew 25:31 (HCSB)
"When the Son of Man comes in His glory,
and all the angels[a: Other mss read _holy angels_] with Him,
then He will sit on the throne of His glory.

The complete text was present as of A.D. 175:

Diatesseron 43:43
But when the Son of man cometh in his glory,
and all his pure angels with him,
then shall he sit on the throne of his glory:

The original Aramaic of the Peshitta has the complete text:

Matthew 25:31 (Younan)

And when the Son of Man comes in shubkeh [his glory],
and all his holy angels with him,

==========================.
Matthew 26:3 (HCSB)
Then the chief priests[a: Other mss add _and the scribes_] and the elders of the people assembled in the palace of the high priest, who was called Caiaphas,

The complete text was present as of A.D. 175:

Diatesseron 44:3
Then gathered together the chief priests, and the scribes, and the elders of the people, unto the court of the chief priest, who was called Caiaphas;

The original Aramaic of the Peshitta has the complete text:

Matthew 26:3 (Younan)
Then the rabbi-kahna [chief priests] and Sapra [Scribes] and elders of the people were gathered at the court of the Rab-Kahna [High Priest] who was called Qayapa.

=========================.
Matthew 26:28 (HCSB)
For this is My blood that establishes the covenant;[a: Other mss read _new covenant_]
it is shed for many for the forgiveness of sins.

The complete text was present as of A.D. 175:

Diatesseron 45:15
This is my blood, the new covenant,
that is shed for many for the forgiveness of sins.

The original Aramaic of the Peshitta has the complete text:

Matthew 26:28 (Younan)

This is my blood of the new covenant,

which for the sake of many is shed for the forgiveness of sins.

=========================.
Matthew 26:42 (HCSB)
Again, a second time, He went away and prayed,
"My Father,
if this[a: Other mss add _cup_] cannot pass[b: Other mss add _from Me_]
unless I drink it,
Your will be done."

"Cup" was present as of A.D. 175, while Tatian didn't include the added "from me":

Diatesseron 48:13
And he went again a second time, and prayed, and said,
My Father, if it is not possible with regard to this cup that it pass,
except I drink it,
thy will be _done_.

The original Aramaic of the Peshitta has 'cup,' and lacks the added 'from me':

Matthew 26:42 (Younan)

He went again the second time (and) prayed and said,

"Abbi [my Father],

if this cup cannot pass
except I drink it,
Your will be done."

=========================.
Matthew 27:16-17 (HCSB)
At that time they had a notorious prisoner called Barabbas.[a: Other mss read _Jesus Barabbas_]
So when they had gathered together, Pilate said to them, "Who is it you want me to release for you-- Barabbas,[b: Other mss read _Jesus Barabbas_] or Jesus who is called Messiah?"

Tatian didn't mention a "Jesus Barabbas":

Diatesseron 50:21+
http://www.ccel.org/ccel/schaff/anf09.iv.iii.l.html
. . . . a well-known prisoner, called Barabbas. . . . . And they all cried out and said, Release not unto us this _man_, but release unto us Barabbas. And this Barabbas was a robber, who for sedition and murder, which was in the city, was cast into the prison. . . . . And the chief priests and the elders asked the multitudes to deliver Barabbas, and to destroy Jesus. The judge answered and said unto them, Whom of the two will ye that I release unto you? They said, Barabbas. . . . . they cried out and said, Crucify him, crucify him, and release unto us Barabbas. Then Pilate released unto them that one who was cast into prison for sedition and murder, Barabbas, whom they asked for: and he scourged Jesus with whips.

The original Aramaic of the Peshitta lacks mention of a "Jesus Barabbas":

Matthew 27:16-17 (Younan)
Now they had imprisoned a well-known prisoner who was called Bar-Abba.[son of Father].

And when they were gathered, Peelatos said to them, "Whom do you desire to be freed to you? Bar-Abba or Yeshua, who is called Meshikha?"

=========================.
Matthew 27:24 (HCSB)
When Pilate saw that he was getting nowhere, but that a riot was starting instead, he took some water, washed his hands in front of the crowd, and said, "I am innocent of this man's blood.[b: Other mss read _this righteous man's blood_] See to it yourselves!"

The complete text was present as of A.D. 175:

Diatesseron 51:4
And Pilate, when he saw _it_, and he was gaining nothing, but the tumult was increasing, took water, and washed his hands before the multitude, and said, I am innocent of the blood of this innocent _man_: ye shall know.

The original Aramaic of the Peshitta has the complete text:

Matthew 27:24 (Younan)
And Peelatos, when he saw that nothing helped, but instead the clamor was increasing, he took water, washed his hands before the crowd, and said, "I'm innocent of the blood of this zadiqa [righteous man]. You do (as you please)."

=========================.
Matthew 27:41-42 (HCSB)
In the same way the chief priests, with the scribes and elders,[a: Other mss add _and Pharisees_] mocked Him and said,
"He saved others,
but He cannot save Himself!

The complete text was present as of A.D. 175:

Diatesseron 51: 37-39
And in like manner the chief priests and the scribes and the elders and the Pharisees derided him, and laughed one with another, and said,
The saviour of others
cannot save himself.

The original Aramaic of the Peshitta has the complete text:

Matthew 27:41-42 (Younan)
Likewise, the rabbi-kahna [chief priests] were also mocking together with the Sapra [Scribes] and the elders and the Pharisees.

And they were saying,
"He saved others

(but) he is not able to save himself.

=====================================================.
Matthew 27:64 (NKJV)
Therefore command that the tomb be made secure until the third day, lest His disciples come by night[a: NU-Text omits _by night_] and steal Him _away_, and say to the people, 'He has risen from the dead.' So the last deception will be worse than the first."

As of A.D. 175, 'by night' was present:

Diatesseron 52:42
And now send beforehand and guard the tomb until the third day, lest his disciples come and steal him by night, and they will say unto the people that he is risen from the dead: and the last error shall be worse than the first.

The original Aramaic of the Peshitta has the complete text:

Matthew 27:64 (Younan)
Command, therefore, (that they) guard the grave until the third day, lest his students come and steal him in the night and say to the people that he has risen from the dead. And the last deception should become worse than the first."

=====================================================.
Matthew 28:2 (NKJV)
And behold, there was a great earthquake; for an angel of the Lord descended from heaven, and came and rolled back the stone from the door,[a: NU-Text omits _from the door_] and sat on it.

As of A.D. 175, 'from the door' was present:

Diatesseron 52:48
And when they said thus, there occurred a great earthquake; and an angel came down from heaven, and came and removed the stone from the door. And they came and found the stone removed from the sepulchre, and the angel sitting upon the stone.

The original Aramaic of the Peshitta has the complete text:

Matthew 28:2 (Younan)
And behold a great earthquake occurred, for a malaka [angel] of Mar-YAH [Master YAH] descended from heaven and came (and) rolled away the boulder from the entrance, and he was sitting upon it.

=========================.
Matthew 28:9 (HCSB)
Just then[a: Other mss add _as they were on their way to tell the news to His disciples_] Jesus met them and said,
"Good morning!"

Tatian didn't include the addition:

Diatesseron 53:33
Jesus met them, and said unto them,
Peace unto you.

The original Aramaic of the Peshitta lacks the addition:

Matthew 28:9 (Younan)

And behold, Yeshua met up with them and said to them,
"Shlam [peace/ hello] unto you."

=========================.
Matthew 28:17 (HCSB)
When they saw Him, they worshiped,[a: Other mss add _Him_]
but some doubted.

The complete text was present as of A.D. 175:

Diatesseron 55:2

And when they saw him,

they worshipped him:
but there were of them who doubted.

The original Aramaic of the Peshitta has the complete text:

Matthew 28:17 (Younan)

And when they saw him,

they sagedo [worshipped] him,

but some of them were doubting.

Matthew 5:27 (NKJV)
"You have heard that it was said to those of old,[a: NU-Text and M-Text omit _to those of old_]
'You shall not commit adultery.'

Tatian didn't include the addition in his synthesis/consolidation of the 4 Gospels. Of course, it's possible that the text was available to him, and for whatever reason he didn't include it in his synthesis.

Diatesseron 8:57
http://www.ccel.org/ccel/schaff/anf09.iv.iii.viii.html
Ye have heard that it was said,
Do not commit adultery:

The original Aramaic of the Peshitta lacks the addition:

Matthew 5:27 (based on Younan's interlinear at peshitta.org)

You have heard that it has been said that,
'you should not commit adultery.'

=====================================================.
Matthew 28:20 (NKJV)
teaching them to observe all things that I have commanded you;
and lo, I am with you always, _even_ to the end of the age."
Amen.[a: NU-Text omits _Amen_.]

Tatian didn't include the 'Amen' in his synthesis/ consolidation of the 4 Gospels:

Diatesseron 55:7
and teach all the peoples,
and baptize them in the name of the Father and the Son and the Holy Spirit;
and teach them to keep all whatsoever I commanded you:
and lo, I am with you all the days, unto the end of the world.
For whosoever believeth and is baptized shall be saved;

The original Aramaic of the Peshitta has the complete text:

Matthew 28:20 (Younan)

And teach them to keep all that I have commanded you.

And behold, I (am) with you all the days until the end of the ailma [world]."
Amain.

Book of Mark: Aramaic Peshitta (and often plus Diatesseron) on Conflicting Greek Manuscripts

Mark 3:14-16 (HCSB)
14 He also appointed 12-- He also named them apostles[a: Other mss omit _He also named them apostles_]-- to be with Him,
to send them out to preach,
15 and to have authority to[b: Other mss add _heal diseases, and to_] drive out demons.
16 He appointed the Twelve:[c: Other mss omit _He appointed the Twelve_]
To Simon, He gave the name Peter;

In his consolidation/ synthesis of the 4 Gospels, Tatian didn't include the additions of a) and c). As of A.D. 175, the text had the reference to healing diseases:

Diatesseron 8:24-26
http://www.ccel.org/ccel/schaff/anf09.iv.iii.viii.html
And these twelve he chose to be with him,
and that he might send them to preach,
and to have power to heal the sick and to cast out devils.
Then he lifted up his eyes unto them. . . .

The original Aramaic of the Peshitta lacks the additions of a) and c), while having the reference to healing diseases:

Mark 3:14-16 (Younan)

And he chose twelve to be with him
and to send them to preach

and to be authorities to heal the sick and to cast out deewa [devils].

And he named Shimon the name Keepa,

===============================
Mark 3:29 (HCSB)
But whoever blasphemes against the Holy Spirit
never has forgiveness,
but is guilty of an eternal sin"[a: Other mss read
_is subject to eternal judgment_]--

As of A.D. 175, the text mentioned judgment and not sin:

Diatesseron 14:29
but whosoever shall blaspheme against the Holy Spirit,
there is no forgiveness for him for ever,
but he is deserving of eternal punishment:

The original Aramaic of the Peshitta mentions judgment and not sin:

Mark 3:29 (Younan)
but he who blasphemes against the Rukha d'Qudsha [Spirit of Holiness]
has no forgiveness ever,
rather he is guilty before the dina [judgment] that is eternal."

===============================
Mark 6:33 (HCSB)
but many saw them leaving and recognized them.
People ran there by land from all the towns
and arrived ahead of them.[a: Other mss add
_and gathered around Him_]

In his consolidation/ synthesis of the 4 Gospels, Tatian didn't include the addition:

Diatesseron 18:22 -24
And many saw them going, and knew them,
and hastened by land from all the cities,
and came thither beforehand;
for they saw the signs which he was doing on the sick.
And Jesus went up into the mountain,
and sat there with his disciples.

The original Aramaic of the Peshitta lacks the addition:

Mark 6:33-34 (Younan)

And many saw them while they were going and they recognized them,

and they ran by land from all the medintha [cities]

before him to that place.

And Yeshua went out (and) saw the many crowds. . . .

==================================
Mark 6:36 (NKJV)
Send them away, that they may go into the surrounding country and villages and buy themselves bread;[a: NU-Text reads _something to eat_ and omits the rest of this verse] for they have nothing to eat."

As of A.D. 175, 'bread' and the rest of the verse was present:

Diatesseron 18:28
send away the multitudes of the people, that they may go to the towns and villages which are around us, and buy for themselves bread; for they have nothing to eat.

The original Aramaic of the Peshitta has 'bread' and the complete text:

Mark 6:36 (Younan)

Dismiss them to go into the surrounding fields and into the villages, and let them buy bread for themselves, for they do not have anything to eat."

=====================================================.
Mark 7:2 (NKJV)
Now when[a: NU-Text omits _when_ and _they found fault_] they saw some of His disciples eat bread with defiled, that is, with unwashed hands, they found fault.

As of A.D. 175, 'they found fault' was present:

Diatesseron 20:18
And when they saw some of his disciples eating bread while they had not washed their hands, they found fault.

The original Aramaic of the Peshitta has 'they found fault':

Mark 7:2 (Younan)
And they saw some of his students who were eating bread while their hands were not washed, and they complained,

===============================
Mark 7:4-5 (HCSB)
4 When they come from the marketplace, they do not eat unless they have washed.
And there are many other customs they have received and keep, like the washing of cups, jugs, copper utensils, and dining couches.[a: Other mss omit _and dining couches_])
5 Then the Pharisees and the scribes asked Him, "Why don't Your disciples live according to the tradition of the elders, instead of eating bread with ritually unclean[b: Other mss read _with unwashed_] hands?"

As of A.D. 175, the text mentioned couches and said the hands were unwashed:

Diatesseron 20:20-21
And they ate not what was bought from the market, except they washed it;
and many other things did they keep of what they had received, such as the washing of cups, and measures, and vessels of brass, and couches.
And scribes and Pharisees asked him, Why do thy disciples not walk according to the ordinances of the elders, but eat bread without washing their hands?

The original Aramaic of the Peshitta mentions couches and says the hands are unwashed:

Mark 7:4-5 (Younan)

4. And (goods) from the marketplace, unless they are washed, they would not eat.
And there are many other (traditions) that they have received to keep: washings of cups and of pots and of brass vessels and of beds.

5. And the Sapra [Scribes] and the Pharisees asked him, "Why do your students not walk according to the tradition of the elders, but they eat bread while their hands are not washed?"

===============================
Mark 7:8-9 (HCSB)
8 Disregarding the command of God,
you keep the tradition of men."[a: Other mss add
_The washing of jugs, and cups, and many other similar things you practice. _]
9 He also said to them,
"You completely invalidate God's command
in order to maintain[b: Other mss read _to establish_] your tradition!

As of A.D. 175, the complete text was present in verse 8:

Diatesseron 20:27-28
and ye make void and reject the word of God
by reason of the ordinance that ye have ordained and commanded,
such as the washing of cups and measures, and what resembles that ye do much.
And ye forsook the command of God,
and held to the ordinance of men.
Do ye well to wrong the command of God
in order that ye may establish your ordinance?

The original Aramaic of the Peshitta has the complete text in verse 8.
In verse 9, it has a word that could be translated as either 'maintain' or 'establish'-- see http://www.dukhrana.com, Peshitta Tool, Khabouris text, analyze.

Mark 7:8-9 (Younan)

8. For you have left the commandment of Allaha,
and you have embraced the tradition of the sons of men,
the washings of cups and of pots and many others that are like these."
9. He said to them,
"Well, you did reject the commandment of Allaha

d'thaqimun [that you might establish/maintain] your tradition.

===============================
Mark 7:19 (HCSB)
For it doesn't go into his heart
but into the stomach
and is eliminated."
(As a result, He made all foods clean.[b: Other mss read _is eliminated,
making all foods clean."_])

As of A.D. 175, the text had the second reading:

Diatesseron 20:40
because it entereth not into his heart;
it entereth into his stomach only,
and thence is cast forth in the cleansing
which maketh clean all the food?

The original Aramaic of the Peshitta has 'is eliminated, making all foods clean':

Mark 7:19 (Younan)

Because it enters not into his heart,
rather into his belly
and is cast out by excretion,
which purifies all the food.

===============================
Mark 7:24 (HCSB)
He got up and departed from there to the region of Tyre and Sidon.[a: Other mss omit _and Sidon_]
He entered a house and did not want anyone to know it, but He could not escape notice.

As of A.D. 175, the text mentioned Sidon:

Diatesseron 20:46
And Jesus went out thence, and came to the borders of Tyre and Sidon.
And he entered into a certain house, and desired that no man should know it; and he could not be hid.

The original Aramaic of the Peshitta has 'and Sidon':

Mark 7:24 (Younan)

Yeshua arose from there and came to the border of Tsur and of Tsidon,
and entered into a certain house, and was not desiring for anyone to know about him. And he was not able to hide himself.

===============================
Mark 8:26 (HCSB)
Then He sent him home, saying,
"Don't even go into the village."[a: Other mss add
_or tell anyone in the village_]

The complete text was present as of A.D. 175:

Diatesseron 23:29
And he sent him to his house, and said,
Do not enter even into the village,
nor tell any man in the village.

The original Aramaic of the Peshitta the complete text:

Mark 8:26 (Younan)

And he sent him to his house and said,
"Neither enter into the village,
nor tell anyone in the village."

===============================
Mark 9:23 (HCSB)
Then Jesus said to him,
"'If You can'?[a: Other mss add _believe_]
Everything is possible
to the one who believes."

As of A.D. 175, there were 2 references to believing:

Diatesseron 24:39
Jesus said unto him,
If thou canst believe!
All things are possible
to him that believeth.

The original Aramaic of the Peshitta has 2 references to believing:

Mark 9:23 (Younan)

Yeshua said to him,
"If you are able to believe,
anything is possible to be,
for him who believes."

===============================
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:

Diatesseron 25:23
Every _one_ shall be salted with fire,
and every sacrifice shall be salted with salt.

The original Aramaic of the Peshitta has the complete text:

Mark 9:49 (Younan)

For with fire everything will be vaporized,
and with salt every sacrifice will be seasoned.

Incidentally, Greek manuscripts have a mistranslation for Mk 9:49, which when translated well reads:
"For with fire everything will be *vaporized*,
and with salt every sacrifice will be *seasoned*."
Re: 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--Meshikha/ the Messiah plays on the dual meaning of MLKh. See Mk 9 PDF of Paul Younan at peshitta.org

===============================
Mark 10:21 (HCSB)
Then, looking at him, Jesus loved him and said to him,
"You lack one thing:
Go, sell all you have and give to the poor,

and you will have treasure in heaven.

Then come,[a: Other mss add _taking up the cross, and_] follow Me."

The complete text was present as of A.D. 175:

Diatesseron 28:48
And Jesus looked intently at him, and loved him, and said unto him,
If thou wouldest be perfect, what thou lackest is one thing:
go away and sell everything that thou hast,

and give to the poor,

and thou shalt have treasure in heaven:
and take thy cross, and follow me.

The original Aramaic of the Peshitta has the complete text:

Mark 10:21 (Younan)

And Yeshua looked at him and loved him and said to him,
"One (thing) is lacking in you.
Go (and) sell everything that you have
and give (it) to the poor,
and you will have treasure in heaven.

And take up your execution-beam and come follow me."

===============================
Mark 10:24 (HCSB)
But the disciples were astonished at His words. Again Jesus said to them,
"Children, how hard it is[a: Other mss add _for those trusting in wealth_]
to enter the kingdom of God!

The complete text was present as of A.D. 175:

Diatesseron 29:3
And the disciples were wondering at these sayings. And Jesus answered and said unto them again,
My children, how hard it is for those that rely on their possessions
to enter the kingdom of God!

The original Aramaic of the Peshitta has the complete text:

Mark 10:24 (Younan)
And the talmida [students] were wondering at his words. And Yeshua again answered and said to them,

"My sons, how difficult it is for those who rely on their wealth
to enter into the Kingdom of Allaha.

===============================
Mark 12:4 (HCSB)
Again he sent another slave to them,
and they[a: Other mss add _threw stones and_] hit him on the head
and treated him shamefully.[b: Other mss add _and sent him off_]

As of A.D. 175, the passage mentioned both stoning and sending away:

Diatesseron 33:44
And he sent unto them another servant also;
and they stoned him, and wounded him,
and sent him away with shameful handling.

The original Aramaic of the Peshitta mentions both stoning and sending away:

Mark 12:4 (Younan)

And again he also sent a different servant,
and that one they stoned and wounded
and sent him away in shame.

===============================
Mark 12:29-30 (HCSB)
"This is the most important,"[a: Other mss add _of all the commands_]
Jesus answered:
Listen, Israel!
The Lord our God,
the Lord is One.
Love the Lord your God
with all your heart,
with all your soul,
with all your mind,
and with all your strength.[c: Other mss add
_This is the first commandment. _]

As of A.D. 175, the full text was present in both instances:

Diatesseron 34:27-28
Jesus said unto him,
The first of all the commandments is,
Hear, O Israel;
The Lord our God,
the Lord is one:
and thou shalt love the Lord thy God
with all thy heart,
and with all thy soul,
and with all thy thought,
and with all thy strength.
This is the great and preeminent commandment.

The original Aramaic of the Peshitta has the full text in both instances:

Mark 12:29-30 (Younan)

Yeshua said to him,
"The first of all the puoqdana [commandments] (is),
'Shmai, Yisrael!

Mar-YAH Allahan,
Mar-YAH khad huo.
[Hear, Yisrael!
Master YAH our Allaha,
Master YAH is one.]
And you should love Mar-YAH Allahak [your Allaha]

meen [with] all of your heart,
and meen all of your soul,
and meen all of your mind,
and meen all of your strength.'
This is the first commandment.

===============================
Mark 12:33 (HCSB)
And to love Him
with all your heart,
with all your understanding,[a: Other mss add
_with all your soul_]
and with all your strength,
and to love your neighbor as yourself,
is far more important than
all the burnt offerings and sacrifices."

As of A.D. 175, the full text was present:

Diatesseron 34:33
and that a man should love him
with all his heart,
and with all his thought,
and with all his soul,
and with all his strength,
and that he should love his neighbour as himself,
is better than all savours and sacrifices.

The original Aramaic of the Peshitta has the full text:

Mark 12:33 (Younan)

And that a man should love Him
with all the heart
and all the mind
and with all the soul
and with all strength,

and that he should love his neighbor like himself--
this is greater than all burnt offerings and sacrifices."

===============================
Mark 13:33 (HCSB)
Watch! Be alert![a: Other mss add _and pray_]
For you don't know when the time is coming.

The full text was present as of A.D. 175:

Diatesseron 42:33
See ye, and watch and pray:
for ye know not when that time _will be_.

The original Aramaic of the Peshitta has the full text:

Mark 13:33 (Younan)

Watch! Be alert and pray,
for you do not know when the time is.

===============================.
Mark 14:19 (NKJV)
And they began to be sorrowful, and to say to Him one by one,
"_Is_ it I?"
And another _said_, "_Is_ it I?"[a: NU-Text omits this sentence]

Tatian didn't include the added sentence in his synthesis of the 4 Gospels:

Diatesseron 44:45-46
And they were very sorrowful; and they began to say unto him, one after another of them,
Can it be I, Lord?
He answered and said unto them,
One of the twelve. . . .

The original Aramaic of the Peshitta lacks the addition:

Mark 14:19-20 (Younan)

And they began to be grieved and were saying to him one at a time,
"Is it I?"

And he said to them,

"(It is) one of the twelve. . . .

===============================
Mark 14:68 (HCSB)
But he denied it: "I don't know or understand what you're talking about!"
Then he went out to the entryway, and a rooster crowed.[a: Other mss omit _and a rooster crowed_]

Tatian didn't include the entryway sentence in his consolidation of the 4 Gospels.
The original Aramaic of the Peshitta has the complete text:

Mark 14:68 (Younan)

But he denied (it) and said, "I do not know what you are talking about!" And he went outside to the porch and the cock crowed.

===============================
Mark 15:28 (HCSB)
[28 So the Scripture was fulfilled that says:
And He was counted among outlaws.][a:
Other mss omit bracketed text]

The full text was present as of A.D. 175:

Diatesseron 51:26
And the scripture was fulfilled, which saith,
He was numbered with the transgressors.

The original Aramaic of the Peshitta has the complete text:

Mark 15:28 (Younan)
and the Kethaba [Scripture] was fulfilled that said,

"he was reckoned with the wicked."

==============================.
Mark 16:9-20

Regarding the 'long ending of Mark,' the Diatesseron shows that practically all of it was present as of A.D. 175. It's also in the original Aramaic of the Peshitta.

The HCSB notes that concerning Mark 16:9-20, "other mss omit" it.

The Peshitta has the text for Mark 16:9-20, with the exception that it lacks the addition of "with their hands" in verse 18. Here's that addition:
Mark 16:18 (HCSB)
they will pick up snakes;[a: Other mss add _with their hands_]

Below is the Peshitta's Mark16:9-20, interleaved with corresponding Diatesseron extracts where applicable.

Peshitta Mark 16:9 (based on Younan of Peshitta.org)

And at early morning on the first of the week he had risen
and appeared first to Maryam of Magdala,

she that from whom he had cast out seven shadiyn [devils].

Compare:
Diatesseron 53:25
http://www.ccel.org/ccel/schaff/anf09.iv.iii.liii.html
And on the First-day on which he rose,
he appeared first unto Mary Magdalene,
from whom he had cast out seven demons.

Peshitta Mark 16:10
And she went (and) sebarth [brought hope]

to those who had been with him,
who were mourning and weeping.

Compare
Diatesseron 53:35
And those women returned, and told all that
to the eleven, and to the rest of the disciples;
and to those that had been with him,
for they were saddened and weeping.

Peshitta Mark 16:11

And when they heard what they were saying,
that he was alive and had appeared to them,
they did not believe them.

Compare:
Diatesseron 53:37
And they, when they heard them say
that he was alive and had appeared unto them,
did not believe them:

Peshitta Mark 16:12

After these things,
he appeared to two of them in another form
while they were walking and going to a village.

Compare:
Diatesseron 53:39
And after that,
he appeared to two of them, on that day,
and while they were going to the village. . . .

Peshitta Mark 16:13

And those went (and) told the rest, (and) they did not even believe them.

Peshitta Mark 16:14

And finally he appeared to the eleven while they were reclining,
and he reviled the lack of their faith
and the hardness of their hearts,
since those who had seen him, that he had risen,
they did not believe them.

Compare:
Diatesseron 55:3
http://www.ccel.org/ccel/schaff/anf09.iv.iii.lv.html
And while they sat there he appeared to them again,
and upbraided them for their lack of faith

and the hardness of their hearts,

those that saw him when he was risen,
and believed not.

Peshitta Mark 16:15a

And he said to them,

Compare:
Diatesseron 55:4
Then said Jesus unto them,. . . .

Peshitta Mark 16:15b
"Go into all the ailma [world]
and preach my Sebartha [Message/ Hope] to all of creation.
Compare:
Diatesseron 55:5
Go now into all the world,
and preach my gospel in all the creation;

Peshitta Mark 16:16

Whoever believes and is baptized will live,
and whoever does not believe will be condemned.

Compare
Diatesseron 55:8
For whosoever believeth and is baptized shall be saved;
but whosoever believeth not shall be rejected.

Peshitta Mark 16:17-18

And these signs will follow those who believe:

in my name they will cast out shada [devils]

and they will speak in new tongues,

and they will handle serpents,
and if they should drink a deadly poison
it will not harm them.
And they will place their hands on the sick,
and they will be healed."

Compare:
Diatesseron 55:9-10
And the signs which shall attend those that believe in me are these:
that they shall cast out devils in my name;
and they shall speak with new tongues;
and they shall take up serpents,
and if they drink deadly poison,
it shall not injure them;
and they shall lay their hands on the diseased,
and they shall be healed.

Peshitta Mark 16:19
And Maran [our Lord] Yeshua,

after speaking with them,
went up to heaven
and sat at the right hand of Allaha.

Compare:
Diatesseron 55:12-13
And our Lord Jesus,
after speaking to them. . .
ascended into heaven,
and sat down at the right hand of God.

Peshitta Mark 16:20

And they went out
and preached in all places.
And Maran was helping them
and establishing their words by the signs that they were doing.

Compare:
Diatesseron 55:16
And from thence they went forth,
and preached in every place;
and our Lord helped them,
and confirmed their sayings by the signs which they did.

Book of Luke: Aramaic Peshitta (and often plus Diatesseron) on Conflicting Greek Manuscripts

Luke 1:28 (HCSB)
And the angel came to her and said,
"Rejoice, favored woman!
The Lord is with you."[a: Other mss add
_blessed are you among women_]

As of A.D. 175, the complete text was present:

Diatesseron 1:29
http://www.ccel.org/ccel/schaff/anf09.iv.iii.i.html
And the angel entered unto her and said unto her,
Peace be unto thee,
thou who art filled with grace.
Our Lord is with thee,
thou blessed amongst women.

The original Aramaic of the Peshitta has the complete text:

Luke 1:28 (based on Younan's interlinear at peshitta.org)
And the malaka [angelic messenger] came to her and said to her,
"Shlam [hello/ peace] to you full of grace.
Maran [our Lord] is with you,
blessed among women."

========================================.
Luke 1:29 (NKJV)
But when she saw _him_,[a: NU-Text omits _when she saw him_]
she was troubled at his saying,
and considered what manner of greeting this was.

As of A.D. 175, the phrase 'when she saw' was present:

Diatesseron 1:30
And she, when she beheld,
was agitated at his word,
and pondered what this salutation could be.

The original Aramaic of the Peshitta has the complete text:

Luke 1:29 (Younan)
But when she saw (him),

she was disturbed at his saying
and was wondering, "What is this greeting?"

===============================.
Luke 2:14 (HCSB)
Glory to God in the highest heaven,
and peace on earth
to people He favors![a: Other mss read _earth
good will to people_]

As of A.D. 175, the latter reading was present:

Diatesseron 2:22
Praise be to God in the highest,
And on the earth peace,
and good hope to men.

The original Aramaic of the Peshitta has the latter reading:

Luke 2:14 (Younan)
"Tishbokhtha [glory/ praise] to Allaha in the highest,
and on earth shlama [peace]
and good hope to the sons of men."

============================
Luke 2:33 (HCSB)
His father and mother[a: Other mss read _But Joseph and His mother_] were amazed at what was being said about Him.

The "Joseph and His mother" phrasing was had as of A.D. 175:

Diatesseron 2:41-42
http://www.ccel.org/ccel/schaff/anf09.iv.iii.ii.html
And Joseph and his mother were marvelling at the things which were being said concerning him.

The "Joseph and His mother" phrasing is present in the original Aramaic:

Luke 2:33 (Younan of peshitta.org)

And Yosip and his mother were marveling at these things that were spoken concerning him.

=====================================================.
Luke 2:38 (NKJV)
And coming in that instant she gave thanks to the Lord,[a: NU-Text reads _to God_] and spoke of Him to all those who looked for redemption in Jerusalem.
Luke 2:38 (HCSB)
At that very moment, she came up and began to thank God
and to speak about Him to all who were looking forward to the redemption of Jerusalem.[b: Other mss read _in Jerusalem_]

As of A.D. 175, the passage had "Lord" and "of Jerusalem":

Diatesseron 2:46
And she also rose in that hour and thanked the Lord,
and she spake of him with every one who was expecting the deliverance of Jerusalem.

The original Aramaic of the Peshitta has "Lord"-- or more precisely, Master YHWH-- and "of Jerusalem":

Luke 2:38 (Younan)
And she also stood up in that hour and gave thanks to Mar-YAH [Master YHWH]

and was speaking concerning him to everyone who was waiting for the purqanah [her deliverance] of Urishlim.

=====================================================.
Luke 2:40 (NKJV)
And the Child grew
and became strong in spirit,[a: NU-Text omits _in spirit_]
filled with wisdom;
and the grace of God was upon Him.

As of A.D. 175, the phrase 'in spirit' was present:

Diatesseron 3:24
And the child grew,
and became strong in spirit,
becoming filled with wisdom;
and the grace of God was upon him.

The original Aramaic of the Peshitta has the complete text:

Luke 2:40 (Younan)

And the boy would grow (up)

and became strong in the Rukha [Spirit]
and was filled with wisdom,
and the grace of Allaha was upon him.

===========================.
Luke 2:43 (HCSB)
After those days were over, as they were returning, the boy Jesus stayed behind in Jerusalem, but His parents[a: Other mss read _but Joseph and His mother_] did not know it.

The "Joseph and His mother" phrasing was had as of A.D. 175:

Diatesseron 3:27-28
http://www.ccel.org/ccel/schaff/anf09.iv.iii.iii.html
And when the days were accomplished, they returned; and the child [28] Jesus remained in Jerusalem, and Joseph and his mother knew not. . . .

The "Joseph and His mother" phrasing is present in the original Aramaic:

Luke 2:43 (Younan of peshitta.org)
And after the (feast) days were completed, they returned. But the boy Yeshua remained in Urishlim and Yosip and his mother did not know. . . .

=====================================================.
Luke 3:19 (NKJV)
But Herod the tetrarch, being rebuked by him concerning Herodias, his brother Philip's wife,[a: NU-Text reads _his brother's wife_] and for all the evils which Herod had done,

As of A.D. 175, the passage mentioned Philip's name:

Diatesseron 6:23
And Herod the governor, because he used to be rebuked by John because of Herodias the wife of Philip his brother, and for all the sins which he was committing, added to all that also this,

The original Aramaic of the Peshitta has the complete text:

Luke 3:19 (Younan)

And Herodus the tetrarch, because he was rebuked by Yukhanan on account of Herodia, the wife of his brother Pileepos, and on account of all the evils that he had done,

===========================.
Luke 3:22 (ESV)
and the Holy Spirit descended on him in bodily form, like a dove; and a voice came from heaven,
"You are my beloved Son;
with you I am well pleased."[b: Some manuscripts _beloved Son; today I have begotten you_]

The Diatesseron lacks Luke 3:22, instead having the parallel passage from Matthew 3:17, and thus is unable to supplement the Peshitta this time around.

The "with you I am well pleased" phrasing is present in, and the erroneous reading "today I have begotten you" is absent from, the original Aramaic:

Luke 3:22 (Younan of peshitta.org)
And the Rukha d'Qudsha [Spirit of Holiness] descended upon him in the likeness of the form of a dove, and a voice came from heaven that said,

"You are my beloved Son

in whom I'm pleased."

===============================.
Luke 4:44 (HCSB)
And He was preaching in the synagogues of Galilee.[a: Other mss read _Judea_]

As of A.D. 175, the text read "of Galilee":

Diatesseron 6:35
And he was preaching in the synagogues of Galilee.

The original Aramaic of the Peshitta has "of Galilee":

Luke 4:44 (Younan)
And he would preach in the assemblies of Galeela.

===============================.
Luke 6:10 (HCSB)
After looking around at them all, He told him,
"Stretch out your hand."
He did so, and his hand was restored.[a: Other mss add _as sound as the other_]

Tatian didn't include this passage in his consolidation, he having instead the parallel passage from Mt 3:4-5 at Diatesseron 7:51.

The original Aramaic of the Peshitta has the complete text:

Luke 6:10 (Younan)

And he stared at them, at all of them, and said to him,
"Stretch out your hand."
And he stretched it out and his hand was restored like his other (hand).

===============================.
Luke 8:45 (HCSB)
"Who touched Me?" Jesus asked.
When they all denied it,
Peter[a: Other mss add _and those with him_] said,
"Master, the crowds are hemming You in and pressing against You."[b: Other mss add
_and You say, 'Who touched Me?_]

The complete text was present in both instances as of A.D. 175:

Diatesseron 12:16-19
And Jesus straightway knew within himself that power had gone out of him;
and he turned to the crowd, and said,
Who approached unto my garments?
And on their denying, all of them,
Simon Cephas and those with him said unto him,
Our Master, the multitudes throng thee and press thee,
and sayest thou, Who approached unto me?

The original Aramaic of the Peshitta has the complete text in both instances:

Luke 8:45 (Younan)

And Yeshua said,
"Who touched me?"
And while all were denying (it),
Shimon Keepa and those with him said to him,

"Rabban [our Rabbi], the crowds are pressing and thronging you,
and you say, 'Who touched me?'?"

=====================================================.
Luke 8:48 (NKJV)
And He said to her,
"Daughter, be of good cheer;[a: NU-Text omits _be of good cheer_]
your faith has made you well.
Go in peace."

As of A.D. 175, the verse had Jesus encouraging a good attitude:

Diatesseron 12:21
And Jesus said unto her,
Be of good courage, daughter;
thy faith hath made thee alive;
depart in peace. . . .

The original Aramaic of the Peshitta has the complete text:

Luke 8:48 (Younan)

And Yeshua said to her,

"Have courage, my daughter.
Your faith has given you life.
Go in shlama [peace]."

===============================.
Luke 9:23 (HCSB)
Then He said to them all,
"If anyone wants to come with Me,
he must deny himself,
take up his cross daily,[b: Other mss omit _daily_]
and follow Me.

As of A.D. 175, the text had "daily":

Diatesseron 23:45
And Jesus called the multitudes with his disciples, and said unto them,
Whosoever would come after me,
let him deny himself,
and take his cross every day,
and come after me.

The original Aramaic of the Peshitta has "daily":

Luke 9:23 (Younan)

And he would say before everyone,

"He who desires to follow after me
should deny himself
and everyday take up his execution-beam
and follow after me.

===============================.
Luke 9:54-56 (HCSB)
54 When the disciples James and John saw this, they said,
"Lord, do You want us to call down fire from heaven to consume them?"[a: Other mss add _as Elijah also did_]
55 But He turned and rebuked them,[b: Other mss add _and said,
"You don't know what kind of spirit you belong to.
56 For the Son of Man did not come to destroy people's lives but to save them,"_]
56 and they went to another village.

The complete text was present in both instances as of A.D. 175:

Diatesseron 38:45-47
And when James and John his disciples saw it, they said unto him,
Our Lord, wilt thou that we speak, and fire come down from heaven, to extirpate them, as did Elijah also?
And Jesus turned, and rebuked them, and said,
Ye know not of what spirit ye are.
Verily the Son of man did not come to destroy lives, but to give life.

And they went to another village.

The original Aramaic of the Peshitta has the complete text in both instances:

Luke 9:54-56 (Younan)
54. And when his students Yaqub and Yukhanan saw (it), they said to him,

"Maran, do you desire us to speak and have fire descend from heaven and consume them as Eliyah also did?"

55. And he turned around and rebuked them and said,
"You do not realize of which rukha [spirit] you are.

56. For the Son of Man did not come to destroy souls,
but to make (them) live."
And they went to another village.

===============================.
Luke 10:1 (HCSB)
After this, the Lord appointed 70[a: Other mss read _72] others,
and He sent them ahead of Him in pairs to every town and place where He Himself was about to go.

As of A.D. 175, the text had "70":

Diatesseron 15:15
And after that, Jesus set apart from his disciples other seventy,
and sent them two and two before his face to every region and city whither he was purposing to go.

The original Aramaic of the Peshitta has "70":

Luke 10:1 (Younan)
After these things, Yeshua appointed seventy from his other students
and sent them two by two before his face to all regions and medintha [cities] that he was about to go (to).

===============================.
Luke 10:21-22 (HCSB)
21 In that same hour He[a: Other mss read _Jesus_] rejoiced in the Holy[b: Other mss omit _Holy_] Spirit and said,
"I praise You, Father, Lord of heaven and earth,
because You have hidden these things from the wise and the learned
and have revealed them to infants.
Yes, Father, because this was Your good pleasure.
22 All things have[e: Other mss read
_And turning to the disciples, He said, "Everything has_]
been entrusted to Me by My Father.

As of A.D. 175, the text had "Jesus" and "Holy," and the shift in who Jesus was addressing his remarks to:

Diatesseron 15:37-38
And in that hour Jesus rejoiced in the Holy Spirit, and said,
I acknowledge thee, my Father, Lord of heaven and earth,
that thou didst hide these things from the wise and understanding,
and didst reveal them unto children:
yea, my Father; so was thy will.
And he turned to his disciples, and said unto them,
Everything hath been delivered to me of my Father: . . . .

The original Aramaic of the Peshitta has "Jesus" and "Holy," and the shift in who Jesus was addressing his remarks to:

Luke 10:21-22 (Younan)
At that moment Yeshua rejoiced greatly in the Rukha d'Qudsha [Spirit of Holiness] and said,
"I thank you Abbi [my Father], the Mara [Lord] of heaven and of the earth,

that you have hidden these things from the wise and prudent,
and have revealed them to children.
Yes Abbi, because thus was the will in front of you."

And he turned to his students and said to them,
"Everything is delivered to me from Abbi, . . . .

===============================.
Luke 10:38 (HCSB)
While they were traveling,
He entered a village,
and a woman named Martha welcomed Him into her home.[a: Other mss omit _into her home_]

As of A.D. 175, the text was present:

Diatesseron 13:31
And while they were going in the way
they entered into a certain village;
and a woman named Martha entertained him in her house.

The original Aramaic of the Peshitta has the complete text:

Luke 10:38 (Younan)

And it happened that while they were journeying on the road,
he entered into a certain village,
and a woman whose name (was) Martha received him into her house.

===============================.
Luke 10:39-41 (HCSB)
39 She had a sister named Mary, who also sat at the Lord's[a: Other mss read _at Jesus'_] feet and was listening to what He said.
40 But Martha was distracted by her many tasks, and she came up and asked, "Lord, don't You care that my sister has left me to serve alone? So tell her to give me a hand."
41 The Lord[d: Other mss read _Jesus_] answered her. . . .

As of A.D. 175, the text had "our Lord. . . . Jesus":

Diatesseron 13:32-35
And she had a sister named Mary, and she came and sat at the feet of our Lord, and heard his sayings.
But Martha was disquieted by much serving; and she came and said unto him, My Lord, givest thou no heed that my sister left me alone to serve? speak to her that she help me.
Jesus answered and said unto her. . . .

The original Aramaic of the Peshitta has "our Lord. . . . Jesus":

Luke 10:39-41 (Younan)
39. And she had a sister whose name (was) Maryam. And she came and seated herself at the feet of Maran [our Lord] and was listening to his words.
40. And Martha was occupied with many chores and came saying to him, "Mari [my Lord], you do not seem to care that my sister has left me to chore by myself. Tell her to help me."
41. But Yeshua answered and said to her. . . .

===============================.
Luke 10:42 (NIV)
but few things are needed--or indeed only one.[a: Some manuscripts
_but only one thing is needed_]
Mary has chosen what is better,
and it will not be taken away from her."

As of A.D. 175, the text had the latter reading:

Diatesseron 13:35
but what is sought is one thing.
But Mary hath chosen for herself a good portion,
and that which shall not be taken from her.

The original Aramaic of the Peshitta has the latter reading:

Luke 10:42 (Younan)

but there is one (thing) that is important,
and Maryam has chosen the good part for herself.
That will not be taken from her."

===============================.
Luke 11:11 (HCSB)
What father among you,
if his son[a: Other mss read _son asks for bread,
would give him a stone?
Or if he_] asks for a fish,
will give him a snake instead of a fish?

The complete text was present as of A.D. 175:

Diatesseron 10:28
What father of you,
shall his son ask for bread--
will he, think you, give him a stone?
and if he ask of him a fish,
will he, think you, instead of the fish give him a serpent?

The original Aramaic of the Peshitta has the complete text:

Luke 11:11 (Younan)
For which one among you (who is) an abba [father]

if his son asks (for) bread from him
why, would (he) hand him a stone?
And if he asks a fish from him,
why, would (he) hand him a snake instead of a fish?

===============================.
Luke 11:53-54 (HCSB)
53 When He left there,[a: Other mss read _And as He was saying these things to them_]
the scribes and the Pharisees began to oppose Him fiercely
and to cross-examine Him about many things;
54 they were lying in wait for Him to trap Him in something He said.[b: Other mss add
_so that they might bring charges against Him_]

As of A.D. 175, the text had "And as He was saying these things to them," and the complete text in v. 54:

Diatesseron 41:16-17
And when he said that unto them,
the scribes and Pharisees began their evil-doing, being angry with him,
and finding fault with his sayings,
and harassing him in many things;
seeking to catch something from his mouth,
that they might be able to calumniate him.

The original Aramaic of the Peshitta has "And as He was saying these things to them," and the complete text in v. 54:

Luke 11:53-54 (Younan)

And while he was speaking these things to them,

the Sapra [Scribes] and the Pharisees began to be displeased

and they were enraged and criticized his words.
54. And they plotted against him in many ways
while seeking to seize something from his mouth
in order to be able to accuse him.

===============================.
Luke 13:2 (HCSB)
And He[a: Other mss read _Jesus_] responded to them,
"Do you think that these Galileans were more sinful than all Galileans
because they suffered these things?

As of A.D. 175, the text had "Jesus":

Diatesseron 27:32
Jesus answered and said unto them,
Do ye imagine that those Galilæans were sinners more than all the Galilæans,
so that this thing has come upon them?

The original Aramaic of the Peshitta has "Jesus":

Luke 13:2 (Younan)

And Yeshua answered and said to them,

"Do you think that those Galileans were greater sinners
than all (other) Galileans because they were (killed) thus?

===============================.
Luke 14:5 (NIV)
Then he asked them,
"If one of you has a child[a: Some manuscripts _donkey_] or an ox that falls into a well on the Sabbath day,
will you not immediately pull it out?"

As of A.D. 175, the text had "child":

Diatesseron 29:47
And he said unto them,
Which of you shall _have_ his son or his ox fall on the sabbath day into a well, and not lift him up straightway, and draw water for him?

The original Aramaic of the Peshitta has "child":

Luke 14:5 (Younan)

And he said to them,

"Who among you if his son or his ox falls into a well

on the day of the Shabbata [Sabbath] and does not immediately pull (and) bring him up?"

===============================.
Luke 15:16 (HCSB)
He longed to eat his fill from[a: Other mss read _to fill his stomach with_] the carob pods the pigs were eating, but no one would give him any.

As of A.D. 175, the text had "stomach":

Diatesseron 26:17
And he used to long to fill his belly with the carob that those swine were eating: and no man gave him.

The original Aramaic of the Peshitta has "stomach":

Luke 15:16 (Younan)

And he was craving to fill his stomach from those husks that the swine were eating,
and no man would give to him.

===============================.
Luke 16:9 (HCSB)
And I tell you, make friends for yourselves by means of the unrighteous money
so that when it fails,[a: Other mss read _when you fail or pass away_]
they may welcome you into eternal dwellings.

As of A.D. 175, the text had "when it fails"/ runs out:

Diatesseron 26:42
And I also say unto you,
Make unto yourselves friends with the wealth of this unrighteousness;
so that, when it is exhausted,
they may receive you into their tents for ever.

The original Aramaic of the Peshitta has "when it fails":

Luke 16:9 (Younan)

And I also say to you,
make for yourself friends from this mammona [wealth/ money] of iniquity,
that when it is consumed,
they may receive you into their everlasting shelters.

===============================.
Luke 17:3 (HCSB)
Be on your guard.
If your brother sins,[a: Other mss add _against you_]

rebuke him,
and if he repents,
forgive him.

In his synthesis of the 4 Gospels, Tatian didn't include the addition of "against you":

Diatesseron 27:14
Take heed within yourselves:
if thy brother sin,
rebuke him;
and if he repent,
forgive him.

The original Aramaic of the Peshitta lacks the addition of "against you":

Luke 17:3 (Younan)
Beware in yourselves.
If your brother sins.
rebuke him,
and if he repents,
forgive him.

===============================.
Luke 17:9 (HCSB)
Does he thank that slave because he did what was commanded?[a: Other mss add
_I don't think so_]

As of A.D. 175, the text had "I don't think so":

Diatesseron 33:13
Doth that servant haply, who did what he was bid, receive his praise?
I think not.

The original Aramaic of the Peshitta has the complete text:

Luke 17:9 (Younan)

What, does that servant receive his thanks because he did the thing that was commanded him?
I do not think (so).

===============================.
Luke 17:33 (HCSB)
Whoever tries to make his life secure[a: Other mss read _to save his life_] will lose it,
and whoever loses his life will preserve it.

As of A.D. 175, the text had "to save his life":

Diatesseron 42:46
Whosoever shall desire to save his life shall destroy it:
but whosoever shall destroy his life shall save it.

The original Aramaic of the Peshitta has "to save his life":

Luke 17:33 (Younan)

He who desires to save his soul will destroy it,
and he who destroys his soul will make it live.

===============================.
Luke 17:36 (NIV)
[36] [a: Some manuscripts include here words similar to Matt. 24:40.]

Luke 17:36 (HCSB)
[36 Two will be in a field:
One will be taken,
and the other will be left.]"[a: Other mss omit bracketed text]

As of A.D. 175, the text was present:

Diatesseron 42:49
And two shall be in the field;
one shall be taken,
and another left.

The original Aramaic of the Peshitta has the complete text:

Luke 17:36 (Younan)

Two will be in the field;
one will be taken

and the other will be left.

===============================.
Luke 20:13 (HCSB)
"Then the owner of the vineyard said,
'What should I do?
I will send my beloved son.
Perhaps[a: Other mss add _when they see him_] they will respect him.'

As of A.D. 175, the text mentioned seeing:

Diatesseron 33:48
So the owner of the vineyard said,
What shall I do?
I will send my beloved son:
it may be they will see him and be ashamed.

The original Aramaic of the Peshitta has the complete text:

Luke 20:13 (Younan)
Mara [the lord/master of] the vineyard said,
'What should I do?
I will send my beloved son.
Perhaps they will see him and be ashamed.'

===============================.
Luke 20:30 (HCSB)
30 Also the second[a: Other mss add _took her as wife,
and he died without children_]

As of A.D. 175, the full text was present:

Diatesseron 34:11
and the second took his wife,
and died without children;

The original Aramaic of the Peshitta has the complete text:

Luke 20:30 (Younan)

And the second took her for his wife
and this one died without children.

===============================.
Luke 21:19 (HCSB)
By your endurance gain[a: Other mss read _endurance you will gain_] your lives.

As of A.D. 175, the text had "you will":

Diatesseron 41:53
And by your patience ye shall gain your souls.

The original Aramaic of the Peshitta has the complete text:

Luke 21:19 (Younan)

and by your patience you will gain your souls.

===============================.
Luke 21:36 (HCSB)
But be alert at all times,
praying that you may have strength[a: Other mss read _you may be counted worthy_] to escape
all these things that are going to take place
and to stand before the Son of Man."

As of A.D. 175, the text had "you be worthy":

Diatesseron 42:31
Watch at all times,
and pray, that ye may be worthy to escape from
all the things that are to be,
and that ye may stand before the Son of man.

The original Aramaic of the Peshitta has "you be worthy":

Luke 21:36 (Younan)

Therefore, be watchful at all times
and pray that you be worthy to escape from
these things that are about to happen,
and (that) you stand before the Son of man."

===============================.
Luke 22:31 (HCSB)
"Simon, Simon,[a: Other mss read
_Then the Lord said,
"Simon, Simon_] look out!
Satan has asked to sift you like wheat.

As of A.D. 175, the full text was present:

Diatesseron 45:17
And Jesus said unto Simon,
Simon, behold,
Satan asketh that he may sift you like wheat:

The original Aramaic of the Peshitta has the full text:

Luke 22:31 (Younan)

And Yeshua said to Shimon,
"Shimon, behold,

Satana [the Adversary] wants to sift all of you like wheat.

===========================.
Luke 22:43-44 (HCSB)
[43 Then an angel from heaven appeared to Him, strengthening Him.
44 Being in anguish, He prayed more fervently,
and His sweat became like drops of blood falling to the ground.][a: Other mss omit bracketed text]

The passage was had as of A.D. 175:

Diatesseron 48:16-18
And there appeared unto him an angel from heaven, encouraging him.
And being afraid he prayed continuously: and his sweat became like a stream of blood, and fell on the ground.

The passage is present in the original Aramaic:

Luke 22:43-44 (Younan of peshitta.org)
And a malaka [angel] from Heaven appeared to strengthen him.

And while being in fear, he was praying earnestly
and his sweat became like drops of blood, and he fell upon the ground.

===============================.
Luke 23:6 (HCSB)
When Pilate heard this,[a: Other mss read _heard "Galilee"_] he asked if the man was a Galilean.

As of A.D. 175, "heard Galilee" was present:

Diatesseron 50:3
And Pilate, when he heard the name of Galilee, asked, Is this man a Galilæan?

The original Aramaic of the Peshitta has "heard Galilee":

Luke 23:6 (Younan)

And when Peelatos heard the name of Galeela, he inquired if the man is a Galilean.

===============================.
Luke 23:23 (HCSB)
But they kept up the pressure, demanding with loud voices that He be crucified.
And their voices[a: Other mss add _and those of the chief priests_] won out.

As of A.D. 175, the full text was present:

Diatesseron 50:36
But they increased in importunity with a loud voice, and asked him to crucify him.
And their voice, and the voice of the chief priests, prevailed.

The original Aramaic of the Peshitta has the complete text:

Luke 23:23 (Younan)

But they were insisting in a high voice and were asking him to crucify him,

and their voice was prevailing, theirs and that of the rabbi-kahna [chief priests].

===========================.
Luke 23:34 (HCSB)
[34 Then Jesus said,
"Father, forgive them,
because they do not know what they are doing."][a: Other mss omit bracketed text]

The "forgive them" prayer was present as of A.D. 175:

Diatesseron 52:6
http://www.ccel.org/ccel/schaff/anf09.iv.iii.lii.html
And Jesus said,
My Father, forgive them;
for they know not what they do.

The "forgive them" prayer is present in the original Aramaic:

Luke 23:34 (Younan of peshitta.org)
And Yeshua was saying,
"Abba [Father], forgive them
for they do not know what they are doing."

===============================.
Luke 23:42 (HCSB)
Then he said, "Jesus, remember me[a: Other mss add _Lord_] when You come into Your kingdom!"

As of A.D. 175, the text had "my Lord":

Diatesseron 51:47
And he said unto Jesus, Remember me, my Lord, when thou comest in thy kingdom.

The original Aramaic of the Peshitta has "my Lord":

Luke 23:42 (Younan)
And he said to Yeshua, "Remember me Mari, when you come in your Kingdom."

=====================================================.
Luke 24:17 (NKJV)
And He said to them,
"What kind of conversation is this that you have with one another
as you walk and are sad?"[a: NU-Text reads _as you walk? And they stood still, looking sad_]

Tatian didn't include the addition of a mention of 'standing still' in his synthesis of the 4 Gospels:

Diatesseron 53:43-44
And he said unto them,
What are these sayings which ye address the one of you to the other,
as ye walk and are sad?
One of them, whose name was Cleopas, answered and said unto him,. . . .

The original Aramaic of the Peshitta lacks the addition:

Luke 24:17-18 (Younan)

And he said to them,

"What are these words that you speak with one another
while you are walking and you are sad?"

And one of them whose name was Qalyopa answered and said to him. . . .

===============================.
Luke 24:42 (HCSB)
So they gave Him a piece of a broiled fish,[a: Other mss add _and some honeycomb_]

As of A.D. 175, the passage mentioned honey:

Diatesseron 54:7
And they gave him a portion of broiled fish and of honey.

The original Aramaic of the Peshitta has the complete text:

Luke 24:42 (Younan)
And they gave to him a portion of a fish that was broiled and of a honeycomb.

===============================.
Luke 24:46 (HCSB)
He also said to them, "This is what is written:[a: Other mss add _and thus it was necessary that_] The Messiah would suffer
and rise from the dead the third day,

As of A.D. 175, the full text was present:

Diatesseron 54:10
and he said unto them,
Thus it is written, and thus it is necessary that the Messiah suffer,
and rise from among the dead on the third day;

The original Aramaic of the Peshitta has the complete text:

Luke 24:46

And he said to them that,

"Thus it is written and thus it was right that the Meshikha suffer
and rise from the dead on the third day,

===============================.
Luke 24:49 (HCSB)
And look, I am sending you what My Father promised.
As for you, stay in the city[b: Other mss add _of Jerusalem_] until you are empowered from on high."

As of A.D. 175, "Jerusalem" was present:

Diatesseron 55:11
But ye, abide in the city of Jerusalem,
until ye be clothed with power from on high.

The original Aramaic of the Peshitta has the complete text:

Luke 24:49 (Younan)

And I will send upon you the promise of Abbi,

but you stay in the medintha [city] Urishlim until

you be clothed with power from On High."

===========================.
Luke 24:51 (ESV)
While he blessed them,
he parted from them and was carried up into heaven.

Bart Ehrman speculates re: whether the being 'taken up into heaven' portion was originally there. See

Ehrman, Bart D. 2005. _Misquoting Jesus: The Story Behind Who Changed the Bible and Why_ (HarperSanFrancisco), 242pp. , 169-170 in the chapter "Theologically Motivated Alterations of the Text."

The clause was had as of A.D. 175:

Diatesseron 55:13
http://www.ccel.org/ccel/schaff/anf09.iv.iii.lv.html
And while he blessed them,
he was separated from them, and ascended into heaven. . . .

The clause is present in the original Aramaic:

Luke 24:51 (Younan of peshitta.org)

And it happened that while he blessed them,
he was separated from them and ascended into heaven.

===============================.
Luke 24:53 (HCSB)
And they were continually in the temple complex praising God.[a: Other mss read _praising and blessing God. Amen_]

As of A.D. 175, the complete text was present:

Diatesseron 55:15
and at all times they were in the temple, praising and blessing God. Amen.

The original Aramaic of the Peshitta has the complete text:

Luke 24:53 (Younan)

And at all times, they were in the temple while praising and blessing Allaha. Amain.

Book of John: Aramaic Peshitta (and often plus Diatesseron) on Conflicting Greek Manuscripts

John 1:18

The key word in John 1:18 is "Ekhediya," which means "only/unique," and when used in a theological sense, is according to Younan, a "beautiful theological term employed by many Eastern theologians and poets. It literally means 'THE ONE.'" We'll start by taking a look at some other verses that use the word in a non-theological sense.

Luke 7:12 (Younan)
And when he [Yeshua] approached the gate of the medintha [city] he saw a dead man while being escorted d'ekhediya [who the only (son)] was of his mother, and she his mother was a widow.

Luke 8:41-42
And a certain man whose name was Yorash, a chief of the assembly, fell before the feet of Yeshua and was beseeching him that he might enter his house, for he had ekheditha [an only] daughter about twelve years old, and she was about to die.

Luke 9:38
And a certain man from the crowd cried out and he said, "Malpana [Teacher], I beseech you, take notice of me! He is bari [my son] ekhediya [only] to me, and a rukha [spirit] seizes him and suddenly he cries out and gnashes his teeth. . . .

The word is also in John 1:14, 1:18, 3:16, 3:18, Hebrews 11:17, and 1 John 4:9. We now look at the controversial verse.

John 1:18 (Younan)

Man has not ever seen Allaha.

The Ekhediya [literally: THE ONE] (of) Allaha,

he who is in the bosom of his Father,
he has declared Him.

Ehrman, 161, states that John 1:18 comes "in two variant forms:
'No one has seen God at any time,
but _the unique Son/the unique God_ who is in the bosom of Father,
that one has made him known.'"
Question: Is it the unique/only Son in the bosom of the Father? Is it the unique/only God in the bosom of the Father?

Aramaic to Arabic to English yielded this:

Diatesseron 4:1
No man hath seen God at any time;
the only Son, God, which is in the bosom of his Father,
he hath told of him.

That rendering has it as 'the unique Son, who is God, is in the bosom of his Father.'

Starting with the original Aramaic of the Peshitta, Younan takes the other approach, and supplies an implied "of" to get:

John 1:18 (Younan)

Man has not ever seen Allaha.

The Ekhediya [literally: THE ONE] (of) Allaha,

he who is in the bosom of his Father,
he has declared Him.

One way to construe the verse is the way the Diatesseron has it, where the Son is called God:
"the only Son, God"
Another way to construe the verse is the way the Younan has it, where an implied "of" is supplied to get:
"Ekhadaya [THE ONE] (of) Allaha"

The word "son" is implied but not actually present in John 1:18, just as Yorash "had ekheditha [an only] daughter," and another father spoke of "bari [my son] ekhediya [only] to me."

The verse is ambiguous, with both the Diatesseron's rendition and Younan's rendition seeming-- to me at least-- acceptable. Ehrman speculates that nefarious scribes re-wrote the text, when in fact, the 2 variations are both plausible translations of the original Aramaic.

=================================.
John 1:27 (HCSB)
He is the One coming after me,[a:
Other mss add _who came before me_]
whose sandal strap I'm not worthy to untie."

The phrase "who came before me" was had as of A.D. 175, and is present in the original Aramaic of the Peshitta:

Diatesseron 4:10-11
this is he who I said cometh after me
and was before me,
the latchets of whose shoes I am not worthy to unloose.
John 1:27 (Younan)

This is he who will come after me,
yet is before me,

that I'm not worthy to loosen the straps of his sandals."

=======================.
John 1:34 (HCSB)
I have seen and testified that He is the Son of God!"[a:
Other mss read _is the Chosen One of God_]

The reading "is the Son of God" was had as of A.D. 175, and is in the original Aramaic of the Peshitta:

Diatesseron 4:41
And I have seen and borne witness that this is the Son of God.
John 1:34 (Younan)
And I saw and I testified that he is the Son of Allaha [God]."

=========================.
John 1:42 (HCSB)
When Jesus saw him, He said,
"You are Simon, son of John.[a: Other mss read _Simon, son of Jonah_]
You will be called Cephas" (which means "Rock").

The reading "son of Jonah" was had as of A.D. 175, and is in the original Aramaic of the Peshitta:

Diatesseron 5:11
And Jesus looked upon him and said,
Thou art Simon, son of Jonah:
thou shalt be called Cephas.
John 1:42-43 (Younan)

and Yeshua gazed at him and said,

"You are Shimon bareh-d'Yonah [of-Dove its-son].

You will be called Keepa [Rock]."

43. And on another day. . . .

Note also how the Greek translator supplied a definition of the Aramaic word "keepa."

============================.
John 3:13 (HCSB)
No one has ascended into heaven
except the One who descended from heaven--
the Son of Man.[a:
Other mss add _who is in heaven_]

The phrase "who is in heaven" was had as of A.D. 175, and is in the original Aramaic of the Peshitta:

Diatesseron 32:39
And no man hath ascended up into heaven,
except him that descended from heaven,
the Son of man,
which is in heaven.
John 3:13 (Younan)

And no man has ascended into heaven
except he who descended from Heaven,

the Son of Man,
he who is in Heaven.

===========================.
John 3:15 (HCSB)
14 Just as Moses lifted up the snake in the wilderness,
so the Son of Man must be lifted up,
15 so that everyone who believes in Him
will[a: Other mss add _not perish, but_] have eternal life.
16 "For God loved the world in this way:
He gave His One and Only Son,
so that everyone who believes in Him
will not perish but have eternal life.

Verse 15 had "will not perish, but have eternal life" as of A.D. 175:

Diatesseron 32:40-42
And as Moses lifted up the serpent in the wilderness,
so is the Son of man to be lifted up;
so that every man who may believe in him
may not perish, but have eternal life.
God so loved the world,
that he should give his only Son;
and so every one that believeth on him
should not perish, but should have eternal life.

Verse 15 has "will not perish, but have eternal life" in the original Aramaic of the Peshitta:

John 3 (Younan)

14. And as Moshe lifted up the serpent in the wilderness [or: desert],
thus the Son of Man is about to be lifted up,
15. (so) that everyone who believes in him
will not perish, but have life that is eternal.

16. For thus Allaha loved the world:

so as he would give His Son, Ekhadaya [THE ONE],

that whoever would believe in him
would not perish [literally: be destroyed], but would have life that is eternal.

============================.
John 3:25 (HCSB)
Then a dispute arose between John's disciples and a Jew[a: Other mss read _and the Jews_] about purification.

John's disciples were here disputing with only 1 person as of A.D. 175, and in the original Aramaic of the Peshitta:

Diatesseron 6:8-9
And there was an inquiry between one of John's disciples and one of the Jews about purifying.
John 3:25 (Younan)
And a question had arisen about purification to one of the talmida [students] of Yukhanan with a certain Yehudean.

===========================.
John 3:34 (HCSB)
For God sent Him,
and He speaks God's words,
since He[a: Other mss read _since God_] gives the Spirit without measure.

The phrase "God gives" was had as of A.D. 175, and is in the original Aramaic of the Peshitta:

Diatesseron 17-18
And he whom God hath sent
speaketh the words of God:
God gave not the Spirit by measure.
John 3:34 (Younan)
For whoever that Allaha [God] sends,

he speaks the words of Allaha.

For it is not in measure Allaha gives the Rukha [Spirit].

============================.
John 4:1 (HCSB)
When Jesus[a: Other mss read _the Lord_] knew that the Pharisees heard He was making and baptizing more disciples than John. . . .

The line mentioned "Jesus" as of A.D. 175, and this is in the original Aramaic of the Peshitta:

Diatesseron 6:20-21
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 (Younan)
Now Yeshua knew that the Pharisees had heard he made many talmida and was baptizing more than Yukhanan. . . .

==========================.
John 4:9 (HCSB)
"How is it that You, a Jew, ask for a drink from me, a Samaritan woman?" she asked Him. For Jews do not associate with Samaritans.[b: Other mss omit _For Jews do not associate with Samaritans_.]

The explanatory remark about non-association was had as of A.D. 175, and is in the original Aramaic of the Peshitta:

Diatesseron 13-14
And that Samaritan woman said unto him, How dost thou, being a Jew, ask me to give thee to drink, while I am a Samaritan woman? (And the Jews mingle not with the Samaritans)
John 4:9 (Younan)

That Shamaritan woman said to him, "How is it (that) you are a Yehudean, and you ask from me to drink, for I'm a Shamaritan woman?"-- for the Yehudeans do not have social dealings with the Shamaritans.

=====================.
John 4:42 (HCSB)
And they told the woman, "We no longer believe because of what you said, for we have heard for ourselves and know that this really is the Savior of the world."[a: Other mss add _the Messiah_]

The phrase "the Messiah" was had as of A.D. 175, and is in the original Aramaic of the Peshitta:

Diatesseron 21:46
and they said to that woman, Now not because of thy saying have we believed in him: we have heard and known that this truly is the Messiah, the Saviour of the world.
John 4:42 (Younan)

and they were saying to that woman that, "From henceforth it is not because of your word that we believe in him, for we have heard and know that this is certainly the Meshikha, the Life-Giver of the world!"

John 1:18

The key word in John 1:18 is "Ekhediya," which means "only/unique," and when used in a theological sense, is according to Younan, a "beautiful theological term employed by many Eastern theologians and poets. It literally means 'THE ONE.'" We'll start by taking a look at some other verses that use the word in a non-theological sense.

Luke 7:12 (Younan)
And when he [Yeshua] approached the gate of the medintha [city] he saw a dead man while being escorted d'ekhediya [who the only (son)] was of his mother, and she his mother was a widow.

Luke 8:41-42
And a certain man whose name was Yorash, a chief of the assembly, fell before the feet of Yeshua and was beseeching him that he might enter his house, for he had ekheditha [an only] daughter about twelve years old, and she was about to die.

Luke 9:38
And a certain man from the crowd cried out and he said, "Malpana [Teacher], I beseech you, take notice of me! He is bari [my son] ekhediya [only] to me, and a rukha [spirit] seizes him and suddenly he cries out and gnashes his teeth. . . .

The word is also in John 1:14, 1:18, 3:16, 3:18, Hebrews 11:17, and 1 John 4:9. We now look at the controversial verse.

John 1:18 (Younan)

Man has not ever seen Allaha.

The Ekhediya [literally: THE ONE] (of) Allaha,

he who is in the bosom of his Father,
he has declared Him.

Ehrman, 161, states that John 1:18 comes "in two variant forms:
'No one has seen God at any time,
but _the unique Son/the unique God_ who is in the bosom of Father,
that one has made him known.'"
Question: Is it the unique/only Son in the bosom of the Father? Is it the unique/only God in the bosom of the Father?

Aramaic to Arabic to English yielded this:

Diatesseron 4:1
No man hath seen God at any time;
the only Son, God, which is in the bosom of his Father,
he hath told of him.

That rendering has it as 'the unique Son, who is God, is in the bosom of his Father.'

Starting with the original Aramaic of the Peshitta, Younan takes the other approach, and supplies an implied "of" to get:

John 1:18 (Younan)

Man has not ever seen Allaha.

The Ekhediya [literally: THE ONE] (of) Allaha,

he who is in the bosom of his Father,
he has declared Him.

One way to construe the verse is the way the Diatesseron has it, where the Son is called God:
"the only Son, God"
Another way to construe the verse is the way the Younan has it, where an implied "of" is supplied to get:
"Ekhadaya [THE ONE] (of) Allaha"

The word "son" is implied but not actually present in John 1:18, just as Yorash "had ekheditha [an only] daughter," and another father spoke of "bari [my son] ekhediya [only] to me."

The verse is ambiguous, with both the Diatesseron's rendition and Younan's rendition seeming-- to me at least-- acceptable. Ehrman speculates that nefarious scribes re-wrote the text, when in fact, the 2 variations are both plausible translations of the original Aramaic.

=========================.
John 5:2 (NIV)
Now there is in Jerusalem near the Sheep Gate a pool, which in Aramaic is called Bethesda[a: Some manuscripts _Bethzatha_; other manuscripts _Bethsaida_] and which is surrounded by five covered colonnades.

The translator into Arabic did a translation rather than merely a transliteration of Beth-Khisda, so it's of little use in selecting the best transliteration:

Diatesseron 22:10, Hill translation (Aramaic to Arabic to Latin to English, with consultation with the Arabic)
Now there was at Jerusalem a place prepared for bathing, which is called in Hebrew Baitharrahmat [House of Mercy], having five porches.

From the original Aramaic:

John 5:2 (Younan)

Now there was there in Urishlim a certain place of baptism, which is called in Hebrew "Beth-Khisda," and there was in it five porches.

As noted by the NIV, various Greek manuscripts have the phrase transliterated various ways, namely Beth-Zatha, Beth-Esda, and Beth-Saida. The NIV interprets 'Hebrew' as referring to 'Aramaic'; Brown, 206, comments that "'Hebrew' is used loosely, often for names that are Aramaic." Regarding the 'house/place of baptism/bathing,' Greek manuscripts are quite varied: after mentioning the phrase "by the Sheep Pool," Brown, 206 states that "the manuscript evidence is quite confused" before elaborating. How Greek manuscripts came to have "sheep" given the original Aramaic is an interesting question.

============================.
John 5:3-4 (ESV)
In these lay a multitude of invalids--blind, lame, and paralyzed.[a: Some manuscripts insert, wholly or in part,
_waiting for the moving of the water;
4 for an angel of the Lord went down at certain seasons into the pool,
and stirred the water:
whoever stepped in first after the stirring of the water
was healed of whatever disease he had_]

Except for the phrase "of the Lord," all of the text in question was present as of A.D. 175, with "diseases" being here "pain":

Diatesseron 22:11-13
http://www.ccel.org/ccel/schaff/anf09.iv.iii.xxii.html
And there were laid in them much people of the sick, and blind, and lame, and paralysed,
waiting for the moving of the water.
And the angel from time to time went down into the place of bathing,
and moved the water;
and the first that went down after the moving of the water,
every pain that he had was healed.

Except for "of the Lord," all of the text in question was present in the original Aramaic, with "diseases" again being here "pain":

John 5:3-4 (Younan)

And in these were laying many people who were sick, and the blind and lame and crippled,
and they were anticipating the stirring of the waters,

4. for from time to time a malaka [angel] would descend to the place of baptism and would stir the waters,

and whoever would descend first
after the movement of the waters
would be healed [literally: be made whole] (of) every pain that he had.

======================
John 5:16 (HCSB)
Therefore, the Jews began persecuting Jesus[a: Other mss add _and trying to kill Him_] because He was doing these things on the Sabbath.

The phrase about "trying to kill" Jesus was had as of A.D. 175, and is in the original Aramaic of the Peshitta:

Diatesseron 22:24-25
And because of that the Jews persecuted Jesus and sought to kill him, because he was doing this on the sabbath.
John 5:16 (Younan)

And because of this, the Yehudeans were persecuting Yeshua and were seeking to kill him, because he would do these things on the Shabbata.

=========================.
John 5:44 (NIV)
How can you believe
since you accept glory from one another
but do not seek the glory that comes from the only God[a: Some early manuscripts _the Only One_]?

As of A.D. 175, the verse had "the only God":

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

The original Aramaic of the Peshitta has "the only God":

John 5:44

How are you able to believe,
you who receive shubkha [praise] from one to another,

and (yet) you do not seek the shubkha that is from the one Allaha?

================================.
John 6:22 (HCSB)
The next day, the crowd that had stayed on the other side of the sea knew there had been only one boat.[a: Other mss add
_into which His disciples had entered_]
They also knew that Jesus had not boarded the boat with His disciples. . . .

The phrase about a boat "into which His disciples had entered" was had as of A.D. 175, and is in the original Aramaic of the Peshitta:

Diatesseron 19:16-17
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. . . .
John 6:22 (Younan)

And on the following day that crowd, which was standing on the other side of the sea, saw that not (any) other boat was there

except it which the talmida [students] had gone up into,

and that Yeshua had not entered with them-- with his talmida-- into the boat.

================================.
John 6:36
But as I told you,
you've seen Me,[a: Other mss omit _Me_]
and yet you do not believe.

The word "Me" was had as of A.D. 175, and is in the original Aramaic of the Peshitta:

Diatesseron 19:30-31
But I said unto you,
Ye have seen me,
and have not believed.
John 6:36 (Younan)

But I have said to you that
you have seen me,
and you do not believe.

================================.
John 6:47 (HCSB)
"I assure you:
Anyone who believes[a: Other mss add _in Me_] has eternal life.

The "in Me" phrase was had as of A.D. 175, and is in the original Aramaic of the Peshitta:

Diatesseron 41-42
Verily, verily, I say unto you,
Whosoever believeth in me hath eternal life.
John 6:47 (Younan)

Amain, amain I say to you that,
whoever believes in me has life that is eternal.

================================.
John 6:58 (HCSB)
This is the bread that came down from heaven;
it is not like the manna[a: Other mss omit _the manna_] your fathers ate--and they died.
The one who eats this bread will live forever."

The mention of manna was had as of A.D. 175, and is in the original Aramaic of the Peshitta:

Diatesseron 19:52-53
This is the bread which came down from heaven:
and not according as your fathers ate the manna, and died:
whosoever eateth of this bread shall live forever.
John 6:58 (Younan)

This is the Bread that has descended from Heaven.
It is not as manna your forefathers ate and died;

he who eats this Bread will live forever."

================================.
John 6:64 (HCSB)
(For Jesus knew from the beginning those who would not[a: Other mss omit _not_] believe and the one who would betray Him. )

The "not" was had as of A.D. 175, and is in the original Aramaic of the Peshitta:

Diatesseron 20:4-5
And Jesus knew beforehand
who they were who should not believe,
and who it was that should betray him.
John 6:64 (Younan)

For Yeshua had known from the start
who those are that did not believe,

and who he was who would betray him.

================================.
John 6:69 (HCSB)
We have come to believe and know that
You are the Holy One of God!"[a: Other mss read
_You are the Messiah, the Son of the Living God_]

The verse had "you are the Messiah, the Son of the Living God" as of A.D. 175, and this is in the original Aramaic of the Peshitta:

Diatesseron 20:9-10
And we have believed and known that
thou art the Messiah, the Son of the living God.
John 6:69

And we believe and know that

you are the Meshikha, the Son of the living Allaha!"

================================.
John 6:71 (HCSB)
He was referring to Judas, Simon Iscariot's son,[a: Other mss read
_Judas Iscariot, Simon's son_]
one of the Twelve, because he was going to betray Him.

The verse had "Judas the son of Simon Iscariot" as of A.D. 175, and this is in the original Aramaic of the Peshitta:

Diatesseron 20:11
He said that because of Judas the son of Simon Iscariot;
for he, being of the twelve, was purposed to betray him.

John 6:71

Now he was speaking concerning Yehuda the son of Shimon Skaryota,
for he was about to betray him, being one from the twelve.

============================.
John 7:8 (ESV)
You go up to the feast.
I am not[a: Some manuscripts add _yet_] going up to this feast,
for my time has not yet fully come."

The qualifier "yet" (obtained from Aramaic to Greek to English) was present as of A.D. 175 as a "now" (obtained from Aramaic to Arabic to English):

Diatesseron 28:7-8
As for you, go ye up unto this feast:
but I go not up now to this feast;
for my time has not yet been completed.

The qualifier "now" is present in the original Aramaic:

John 7:8 (Younan)

You go up to this feast.
I will not go up to this feast now
because my time is not yet finished."

=====================================================.
John 7:26 (NKJV)
But look! He speaks boldly, and they say nothing to Him.
Do the rulers know indeed that this is truly[a: NU-Text omits _truly_] the Christ?

As of A.D. 175, 'truly' was present:

Diatesseron 28:27
And lo, he discourseth with them openly,
and they say nothing unto him.
Think you that our elders have learned that this is the Messiah indeed?

The original Aramaic of the Peshitta has the complete text:

John 7:26 (Younan)

And behold, he speaks openly,
and they do not say anything to him.
Why, do our elders know that this is certainly the Meshikha?"

================================.
John 7:37 (HCSB)
On the last and most important day of the festival, Jesus stood up and cried out,
"If anyone is thirsty,
he should come to Me[a: Other mss omit _to Me_] and drink!

The verse had "to Me" as of A.D. 175, and this is in the original Aramaic of the Peshitta:

Diatesseron 35:1-2
And on the great day, which is the last of the feast, Jesus stood, crying out and saying,
If any man is thirsty,
let him come unto me, and drink.
John 7:37 (Younan)

Now on the great day, which is the last (day) of the feast, Yeshua was standing and he cried out and said,
"If a man thirsts,
let him come to me and drink!

================================.
John 7:39 (HCSB)
He said this about the Spirit.
Those who believed in Jesus were going to receive the Spirit,
for the Spirit[a: Other mss read _Holy Spirit_] had not yet been received[b: Other mss read _had not yet been given_]
because Jesus had not yet been glorified.

The verse had only 2 mentions of merely "Spirit," and said the Spirit "had not yet been given," as of A.D. 175, and this situation is in the original Aramaic of the Peshitta:

Diatesseron 35:3-4
He said that referring to the Spirit,
which those who believed in him were to receive:
for the Spirit was not yet granted;
and because Jesus had not yet been glorified.

John 7:39 (Younan)
And he said this concerning the Rukha that they-- those who believe in him-- were about to receive.

For the Rukha was not yet given,
because Yeshua was not yet glorified.

======================
John 7:46 (HCSB)
The police answered, "No man ever spoke like this!"[a: Other mss read _like this man_]

The verse had 2 mentions of "man" as of A.D. 175, and this situation is in the original Aramaic of the Peshitta:

Diatesseron 35:10-11
The officers said, Never spake man thus as speaketh this man.
John 7:46 (Younan)

The guards said to them, "Not ever has a man spoken thus as this man speaks!"

=====================================================.
John 7:50 (NKJV)
Nicodemus (he who came to Jesus by night,[a: NU-Text reads _before_] being one of them) said to them,
John 7:50 (NIV)
Nicodemus, who had gone to Jesus earlier and who was one of their own number, asked,

As of A.D. 175, 'by night' was present, and 'before/earlier' was absent:

Diatesseron 35:14
Nicodemus, one of them, he that had come to Jesus by night, said unto them,

The original Aramaic of the Peshitta has 'by night':

John 7:50 (Younan)

One of them, Niqodemus, he who had come to Yeshua at night, said to them,

=========================
John 7:53-8:11

Tatian didn't include the account of the woman caught in adultery, which strongly but not conclusively suggests that it was absent in the original rendering of the book of John-- Tatian included 96% but not 100% of John in his consolidation of the 4 Gospels.

More decisively, John 7:53-8:11 also isn't in the original Aramaic of the Peshitta, so it doesn't belong in John.

============================.
John 8:16 (ESV)
Yet even if I do judge,
my judgment is true,
for it is not I alone who judge,
but I and the Father[a: Some manuscripts _he_] who sent me.

"Father," and more precisely "my Father," was present as of A.D. 175:

Diatesseron 35:26-29
http://www.ccel.org/ccel/schaff/anf09.iv.iii.xxxv.html
And even if I judge,
my judgement is true;
because I am not alone,
but I and my Father which sent me.

The phrase "my Father" is present in the original Aramaic:

John 8:16, Younan interlinear at http://www.peshitta.org

Yet if I do judge,
my judgment is true,
because it is not I alone,

rather I and Abbi [my Father] who sent me.

====================.
John 8:38 (HCSB)
I speak what I have seen in the presence of the Father;[a:
Other mss read _of My Father_]
therefore, you do what you have heard from your father."

The verse had "my Father" as of A.D. 175, and this situation is in the original Aramaic of the Peshitta:

Diatesseron 35:49
And what I saw with my Father,
I say:
and what ye saw with your father,
ye do.
John 8:38 (Younan)
What I have seen,
I speak to Abbi [my Father],
and whatever you have seen,
you do (speak) with your father.

============================.
John 8:54 (ESV)
. . . . my Father who glorifies me,
of whom you say,
'He is our God.'[a: Some manuscripts _your God_]

The phrase "_our_ God" was present as of A.D. 175:

Diatesseron 36:4-5
http://www.ccel.org/ccel/schaff/anf09.iv.iii.xxxvi.html
my Father is he that glorifieth me;
of whom ye say, that
he is our God. . . .

The phrase "_our_ God" is present in the original Aramaic:

John 8:54, Younan interlinear at http://www.peshitta.org
. . . . (It is) Abbi [my Father] who glorifies me,

He whom you said, 'that is Allahan [our Allaha].'

===================.
John 8:57 (HCSB)
The Jews replied, "You aren't 50 years old yet, and You've seen Abraham?"[a: Other mss read _and Abraham has seen You_?]

As of A.D. 175, the verse had Jesus seeing Abraham, and this situation is in the original Aramaic of the Peshitta:

Diatesseron 36:7-8
The Jews said unto him, Thou art now not fifty years old, and hast thou seen Abraham?
John 8:57 (Younan)

The Yehudeans said to him, "You are not yet fifty years old, yet you have seen Awraham?!"

=========================.
John 8:59 (HCSB)
At that, they picked up stones to throw at Him. But Jesus was hidden and went out of the temple complex.[b: Other mss add _and having gone through their midst, He passed by_]

As of A.D. 175, the verse had Jesus going through a crowd and leaving, and this situation is in the original Aramaic of the Peshitta:

Diatesseron 36:8-9
And they take stones to stone him: but Jesus concealed himself, and went out of the temple. And he passed through them, and went his way.
John 8:59 (Younan)

And they took up rocks to stone him, and Yeshua hid and departed from the temple and passed through their midst and left.

========================.
John 9:4 (HCSB)
We[a: Other mss read _I_] must do the works of Him who sent Me[b: Other mss read _sent us_] while it is day.
Night is coming when no one can work.

Phrasing different than "we" and "us" was in the verse as of A.D. 175, and this situation is in the original Aramaic of the Peshitta:

Diatesseron 36:13-14
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 (Younan)

It is necessary for me to do the works of Him who sent me
while it is daytime.
The night (is) coming that
man is not able to work.[The Semitic root PLKH can mean 'work', 'service' or 'worship.'-- PY]

=====================================================.
John 9:9 (NKJV)
Some said, "This is he." Others said, "He is like him."[a: NU-Text reads _"No, but he is like him."_]

As of A.D. 175, the passage had 'No, but he is like him':

Diatesseron 36:18
And some said, It is he; and others said, Nay, but he resembles him much.

The original Aramaic of the Peshitta has 'No, but he is like him':

John 9:9 (Younan)

(There were) some who were saying that it was (he) and some who were saying, "No, but he closely resembles him."

=====================================================.
John 9:11 (NKJV)
He answered and said, "A Man called Jesus made clay and anointed my eyes and said to me, 'Go to the pool of[a: NU-Text omits _the pool of_] Siloam and wash.' So I went and washed, and I received sight."

As of A.D. 175, the passage had 'water of Siloam':

Diatesseron 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.

The original Aramaic of the Peshitta has 'water of Siloam':

John 9:11 (Younan)

He answered and said to them, "A man whose name is Yeshua made clay and rubbed it on me-- upon my eyes. And he said to me, 'Go wash in the water of Shilokha,' and I went and I washed and I began to see!"

======================.
John 9:35 (HCSB)
When Jesus heard that they had thrown the man out, He found him and asked,
"Do you believe in the Son of Man?"[a:
Other mss read _the Son of God_]

The verse had "Son of God" as of A.D. 175, and this situation is in the original Aramaic of the Peshitta:

Diatesseron 36:44-45
And Jesus heard of his being put forth without, and found him, and said unto him,
Dost thou believe in the Son of God?
John 9:35 (Younan)

And Yeshua heard that they had cast him outside, and he found him and said to him,
"Do you believe in the Son of Allaha?"

=======================.
John 10:8 (HCSB)
All who came before Me[a: Other mss omit _before Me_] are thieves and robbers,
but the sheep didn't listen to them.

Tatian didn't include "before Me," which strongly but not conclusively suggests that the phrase was absent in the original rendering of that verse-- who knows, perhaps it was present but for whatever reason he didn't include it in his consolidation of the 4 Gospels.

Diatesseron 37:10-11
And all that came are thieves and stealers:
but the sheep heard them not.

The original Aramaic of the Peshitta lacks the "before Me":

John 10:8 (Younan)

And all those who have come are thieves and robbers
if the flocks have not heard them.[is that flock plural?]

======================.
John 10:26 (HCSB)
But you don't believe because you are not My sheep.[a:
Other mss add _just as I told you_]

The verse had "just as I told you" as of A.D. 175, and this situation is in the original Aramaic of the Peshitta:

Diatesseron 37:30-31
But ye believe not,
because ye are not of my sheep,
as I said unto you.
John 10:26 (Younan)

But you do not believe
because you are not of my sheep,
just as I have told you.

=======================.
John 10:29 (NIV)
My Father, who has given them to me,
is greater than all[a: Many early manuscripts
_What my Father has given me is greater than all_];
no one can snatch them out of my Father's hand.

As of A.D. 175, the verse described the Father as "greater than all":

Diatesseron 37:33
For the Father, who hath given them unto me, is greater than all;
and no man is able to take them from the hand of my Father.

The original Aramaic of the Peshitta has Jesus saying his Father is greater than all:

John 10:29
For Abbi [my Father] who gave (them) to me is greater than all,

and no man is able to snatch (them) from the hands of Abbi.

======================.
John 10:34 (HCSB)
Jesus answered them,
"Isn't it written in your scripture,[a:
Other mss read _in the scripture_]
I said, you are gods?

The verse had "your law" as of A.D. 175, and this situation is in the original Aramaic of the Peshitta:

Diatesseron 37:37
Jesus said unto them,
Is it not thus written in your law,
I said, Ye are gods?
John 10:34 (Younan)
Yeshua said to them,

"Is it not thus written in your law that,

'I have told you that you (are) gods'?

==========================.
John 10:38 (HCSB)
But if I am doing them and you don't believe Me,
believe the works.
This way you will know and understand[a:
Other mss read _know and believe_] that
the Father is in Me
and I in the Father."

The verse had "know and believe" as of A.D. 175, and this situation is in the original Aramaic of the Peshitta:

Diatesseron 37:41
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 (Younan)

If however I do (them),
even if you do not believe me,
believe the works
that you may know and believe that

Abbi [my Father] (is) in me

and I (am) in Abbi."

============================.
John 11:25 (ESV)
Jesus said to her,
"I am the resurrection and the life.[a: Some manuscripts omit _and the life_]

The phrase "and the life" was present as of A.D. 175:

Diatesseron 38:9
Jesus said unto her,
I am the resurrection, and the life. . . .

The phrase "and the life" is present in the original Aramaic:

John 11:25, Younan interlinear at http://www.peshitta.org
Yeshua said to her,
"ENA-NA [I AM] the Nukhama [Resurrection] and the Life.

=====================================================.
John 11:41 (NKJV)
Then they took away the stone _from the place_ where the dead man was lying.[a: NU-Text omits _from the place where the dead man was lying_]
And Jesus lifted up _His_ eyes and said,
"Father, I thank You that You have heard Me.

Tatian didn't include the addition in his synthesis of the 4 Gospels:

Diatesseron 38:25
And they removed those stones.
And Jesus lifted his eyes on high, and said,
My Father, I thank thee since thou didst hear me.

The addition isn't present in the original Aramaic of the Peshitta:

John 11:41 (Younan)

And they took away that stone
and Yeshua lifted his eyes upwards and said,

"Abba [Father], I thank you that you have heard me.

======================
John 11:49-50 (HCSB)
"You know nothing at all!
You're not considering that it is to your[a: Other mss read _to our_] advantage that one man should die for the people rather than the whole nation perish."

As of A.D. 175, Caiaphas included himself in talking about what was advantageous, and this situation is in the original Aramaic of the Peshitta:

Diatesseron 38:34
Ye know not anything,
nor consider that it is more advantageous for us that
one man should die instead of the people,
and not that the whole people perish.
John 11:49-50 (Younan)

"You do not know anything,

and you do not realize that
it is better for us that
one man should die for the sake of the nation,
than that all the nation should perish."

=========================.
John 12:1 (HCSB)
Six days before the Passover, Jesus came to Bethany where Lazarus[a: Other mss read _Lazarus who died_] was, the one Jesus had raised from the dead.

For this passage, the Diatesseron has only 1 mention of Lazarus' death:

Diatesseron 39:4
. . . . and they came, not because of Jesus alone, but that they might look also on Lazarus, whom he raised from among the dead.

According to the original Aramaic of the Peshitta, the verse has only one mention of Lazarus dying:

John 12:1 (Younan)
Now before the six days of Petskha, Yeshua came to Beth-Aniya where Lazar was, he whom Yeshua had raised from the grave.

==========================.
John 12:28 (HCSB)
Father, glorify Your name!"[a: Other mss read _Your Son_]

As of A.D. 175, the passage had "Your name," and this situation is in the original Aramaic of the Peshitta:

Diatesseron 40:12-13
Now is my soul troubled:
and what shall I say?
My Father, deliver me from this hour.
But for this cause came I unto this hour.
My Father, glorify thy name.

John 12:27-28 (Younan)

Now behold my soul is disturbed,
and what will I say?--

'Abbi [my Father], deliver me from this hour'?

Rather, because of this I have come for this hour!

Abba [Father], glorify your name."

=====================================================.
John 12:47 (NKJV)
And if anyone hears My words
and does not believe,[a: NU-Text reads _keep them_]
I do not judge him;
for I did not come to judge the world
but to save the world.

As of A.D. 175, the passage had 'keep them':

Diatesseron 41:12
And whosoever heareth my sayings,
and keepeth them not,
I judge him not:
for I came not to judge the world,
but to give the world life.

The original Aramaic of the Peshitta has 'keep them':

John 12:47 (Younan)

And he who hears my words,
yet does not keep them,
I do not judge him,

for I have not come to judge the ailma [world],
but to give life to the ailma;

======================
John 13:10 (ESV)
Jesus said to him,
"The one who has bathed does not need to wash,
except for his feet,[a: Some manuscripts omit _except for his feet_]
but is completely clean.

The phrase "except for his feet" was present as of A.D. 175:

Diatesseron 44:20-21
http://www.ccel.org/ccel/schaff/anf09.iv.iii.xliv.html
Jesus said unto him,
He that batheth needeth not to wash save his feet,
whereas his whole _body_ is clean. . . .

The phrase "except for his feet" is present in the original Aramaic:

John 13:10 (Younan of peshitta.org)

Yeshua said to him,
"He who has bathed does not need but to wash only his feet,
for all of him is clean.

===============================.
John 13:18 (HCSB)
The one who eats My bread[a:
Other mss read _eats bread with Me_]
has raised his heel against Me.

As of A.D. 175, the passage had "eats bread with Me," and this situation is in the original Aramaic of the Peshitta:

Diatesseron 44:28
He that eateth with me bread
lifted against me his heel.
John 13:18 (Younan)

'He who eats bread with me

has lifted his heel against me.'["lifted. . . .": idiom for 'has become my enemy']

========================.
John 13:26 (HCSB)
When He had dipped the bread, He gave it to Judas, Simon Iscariot's son.[a: Other mss read _Judas Iscariot, Simon's son_]

As of A.D. 175, the passage had "Judas, the son of Simon Iscariot," and this situation is in the original Aramaic of the Peshitta:

Diatesseron 45:4
And Jesus dipped bread, and gave to Judas,
the son of Simon Iscariot.
John 13:26 (Younan)

And Yeshua dipped the bread and gave (it) to Yehuda,
the son of Shimon Skaryota.

==========================.
John 13:32 (HCSB)
If God is glorified in Him,[a: Other mss omit _If God is glorified in Him_]
God will also glorify Him in Himself
and will glorify Him at once.

As of A.D. 175, the passage had "If God is glorified in him," and this situation is in the original Aramaic of the Peshitta:

Diatesseron 45:11
and if God is glorified in him,
God also will glorify him in him,
and straightway will glorify him.

John 13:32 (Younan)

And if Allaha is glorified in him,
Allaha will also glorify him in Himself,
and will immediately glorify him.

===========================.
John 14:4 (HCSB)
You know the way to where I am going."[a:
Other mss read this verse:
_And you know where I am going,
and you know the way_]

The fuller version of that verse was present as of A.D. 175:

Diatesseron 45:33
http://www.ccel.org/ccel/schaff/anf09.iv.iii.xlv.html
And the place that I go ye know,
and the way ye know.

The fuller version of the verse is present in the original Aramaic:

John 14:4 (Younan of peshitta.org)

And you know where I go,
and you know the way."

==========================.
John 14:7 (HCSB)
"If you know Me,
you will also know[a: Other mss read
_If you had known Me, you would have known_] My Father.
From now on you do know Him
and have seen Him."

As of A.D. 175, the passage had "if you had known Me, you would have known my Father," and this situation is in the original Aramaic of the Peshitta:

Diatesseron 45:35
And if ye had known me,
ye should have known my Father:
and from henceforth ye know him,
and have seen him.

John 14:7 (Younan)

If only you would have known me,
you would have also known Abbi.
And from now (on) you know Him
and you have seen Him."

======================.
John 14:11 (HCSB)
Believe Me that I am in the Father
and the Father is in Me.
Otherwise, believe[a: Other mss read _believe Me_] because of the works themselves.

For this passage, Tatian didn't include "believe me" at all, which strongly but not conclusively suggests that the phrase wasn't present at all in the original rendering of that verse-- not everything present to him he included in his consolidation of the 4 Gospels.

Diatesseron 45:39
Believe that I am in my Father,
and my Father in me:
or else believe for the sake of the deeds.

The phrase "believe me" isn't present in the original Aramaic of the Peshitta:

John 14:11 (Younan)

Believe that I (am) in Abbi
and Abbi (is) in me;
otherwise believe even because of the works.

===========================.
John 14:14 (HCSB)
If you ask Me[a] anything in My name,
I will do it.[b]
a Other mss omit _Me_
b Other mss omit all of v. 14

There are at least 2 Arabic manuscripts of the Diatesseron. Both have the verse, but only one clearly has the "me":

Diatesseron 45:42-44
http://www.ccel.org/ccel/schaff/anf09.iv.iii.xlv.html
And if ye ask me[3157: The Borg. ms. has _me_ clearly (cf. Peshitta). The Vat. ms. is ambiguous.] in my name,
I will do it.

The verse and the "me" is present in the original Aramaic:

John 14:14 (Younan of peshitta.org)

And if you ask of me in my name,
I will do it.

=====================.
John 14:15 (HCSB)
"If you love Me,
you will keep[a: Other mss read
_If you love Me, keep (as a command)] My commands.

The "you will" is absent from the Diatesseron. This strongly but not conclusively suggests that the phrase was absent in the original rendering of that verse-- not everything present to Tatian he included in his consolidation of the 4 Gospels.

Diatesseron 45:43
If ye love me,
keep my commandments.

The phrase "you will" isn't present in the original Aramaic of the Peshitta:

John 14:15 (Younan)

If you love me,
keep my commandments.

=====================================================.
John 14:28 (NKJV)
You have heard Me say to you,
'I am going away
and coming _back_ to you.'
If you loved Me,
you would rejoice because I said,[a: NU-Text omits _I said_]
'I am going to the Father,'
for My Father is greater than I.

Tatian didn't include the addition in his synthesis of the 4 Gospels:

Diatesseron 46:8
Ye heard that I said unto you, that
I go away,
and come unto you.
If ye loved me,
ye would rejoice, that
I go away to my Father:
for my Father is greater than I.

The original Aramaic of the Peshitta lacks the addition:

John 14:28 (Younan)

You have heard that I have told you that
I go (away),
and I will come to you.
If only you had loved me
you would have rejoiced that

I go to Abbi [my Father],

for Abbi is greater than I.

=====================================================.
John 15:7 (NKJV)
If you abide in Me,
and My words abide in you,
you will[a: NU-Text omits _you will_] ask what you desire,
and it shall be done for you.

Tatian didn't include the addition in his synthesis of the 4 Gospels:

Diatesseron 46:23
If ye abide in me,
and my word abide in you,
everything that ye desire to ask
shall be _done_ unto you.

The original Aramaic of the Peshitta lacks the addition:

John 15:7 (Younan)

Now if you abide in me
and my words abide in you,
anything that you desire to ask
will be (given) to you.

=====================================================.
John 16:3 (NKJV)
And these things they will do to you[a: NU-Text and M-Text omit _to you_]
because they have not known the Father nor Me.

Tatian didn't include the addition in his synthesis of the 4 Gospels:

Diatesseron 46:46
And they will do that,
because they do not know me, nor my Father.

The original Aramaic of the Peshitta lacks the addition:

John 16:3 (Younan)

And they will do these things

because they do not know neither Abbi [my Father] nor myself.

======================.
John 16:4 (HCSB)
But I have told you these things so that
when their time[a: Other mss read _when the time_] comes
you may remember I told them to you.

A possessive pronoun preceded the word "time" as of A.D. 175, and this situation is in the original Aramaic of the Peshitta:

Diatesseron 46:47
I have said that unto you, so that
when its time is come,
ye may remember it,
that I told you.

John 16:4 (Younan)

I have spoken these things with you that
when their time comes,
you might know them
that I have told you.

=====================.
John 16:16 (HCSB)
A little while and you will no longer see Me;
again a little while and you will see Me.[a: Other mss add
_because I am going to the Father_]

As of A.D. 175, the verse had "because I go to the Father":

Diatesseron 47:1
A little while, and ye shall not behold me;
and a little while again, and ye shall behold me;
because I go to the Father.

The original Aramaic includes "because I go to the Father":

John 16:16 (Younan)

A little while
and you will not see me,
and again a little while
and you will see me,
because I go to Abba."

========================.
John 16:18 (HCSB)
They said, "What is this He is saying,[a: Other mss omit _He is saying_] 'A little while'? We don't know what He's talking about!"

The text "He is saying" was present as of A.D. 175, here as "that he hath said":

Diatesseron 47:3
And they said, What is this little while that he hath said? We know not what he speaketh.

The original Aramaic of the Peshitta has "that he said":

John 16:18 (Younan)

And they were saying, "What is this 'a little while' that he said? We do not understand what he says!"

=====================.
John 16:27 (HCSB)
For the Father Himself loves you,
because you have loved Me
and have believed that I came from God.[Other mss read
_from the Father_]

The passage concluded with "Father" as of A.D. 175:

Diatesseron 47:12
for the Father loveth you,
because ye have loved me,
and have believed that
I came forth from my Father.

The word "Father" concludes the passage in the original Aramaic:

John 16:27 (Younan)

For He, Abba, loves you
because you have loved me
and you have believed that
I have proceeded from the presence of Abba.

I don't know the reason the Diatesseron has "my Father" while the original Aramaic has "the Father." Perhaps things got a little muddled in the transition from Aramaic to Arabic to English, or maybe Tatian put down "my Father" instead of the original "the Father."

===========================.
John 17:21 (HCSB)
May they also be one[a: Other mss omit _one_] in Us,
so the world may believe You sent Me.

The passage had "one" as of A.D. 175:

Diatesseron 47:39
and so they also shall be one in us:
that the world may believe that thou didst send me.

The word "one" is present in the original Aramaic:

John 17:21 (Younan)

that they also may be one in us,

that the ailma [world] may believe that you have sent me.

=====================================================.
John 18:20 (NKJV)
Jesus answered him, "I spoke openly to the world. I always taught in synagogues and in the temple, where the Jews always meet,[a: NU-Text reads _where all the Jews meet_] and in secret I have said nothing.

As of A.D. 175, the passage had 'where all the Jews meet':

Diatesseron 49:2
And Jesus said unto him, I was speaking openly to the people; and I ever taught in the synagogue, and in the temple, where all the Jews gather; and I have spoken nothing in secret.

The original Aramaic of the Peshitta has 'where all the Jews meet':

John 18:20 (Younan)

Yeshua said to him,
"I have spoken openly among the people,
and at all times I have taught
in the assemblies and in the temple
where all the Yehudeans assemble,
and I did not say anything in secret.

========================.
John 19:16 (HCSB)
Therefore they took Jesus away.[a: Other mss add _and led Him out_]

The Diatesseron is silent on this, coming closest with 51:15, "And the Jews took Jesus, and went away to crucify him."

The original Aramaic has both "they took Jesus" and "and led him":

John 19:16 (Younan)
And they took Yeshua and led him out. . . .

========================================.
John 19:28

In this case, perhaps things could go either way.

John 19:28 (NKJV)
After this,
Jesus, knowing[a: M-Text reads _seeing_] that all things were now accomplished,

that the Scripture might be fulfilled,

said, "I thirst!"

Aramaic to Arabic to English yielded 'knew':

Diatesseron 52:1
And after that,
Jesus knew that all things were finished;
and that the scripture might be accomplished,
he said, I thirst.

Younan translated the original Aramaic into English to get 'knew':

John 19:28 (Younan)

After these things Yeshua knew that everything was complete,

and so that the Kethaba [Scripture] might be fulfilled,
he said, "I thirst!"

Using the Peshitta Tool's Analyze feature on the Khabouris text at
http://www.dukhrana.com
provides a less-frequent definition of "5 p. p. see s. v. . . . . adj." from the Comprehensive Aramaic Lexicon.
Perhaps "see" is a legitimate translation of the Aramaic. Perhaps a better translation of the verse is:

John 19:28-29
After these things Yeshua saw (to it) that everything was complete,
[or: After these things, Yeshua, (to) see that everything was complete,]
and so that the Kethaba [Scripture] might be fulfilled,
he said, "I thirst!"

And a vessel was placed (there) that was full of vinegar, and they filled a sponge with the vinegar and placed it on hyssop, and brought it to his mouth.

Here, 'complete' parallels 'fulfilled,'
'everything' parallels 'Scripture,' and
'saw (to it) that' parallels 'so that'
[or: '(to) see that' parallels 'so that']

Compare:

Psalm 69:21 (HCSB)
Instead, they gave me gall[a: A bitter substance] for my food,
and for my thirst they gave me vinegar to drink.

In that same Psalm, Ps 69:10 has a line repeated in John 2:17.

=========================.
John 20:31 (NIV)
But these are written that you may [1984 NIV: Some manuscripts _may continue to_] believe that Jesus is the Messiah, the Son of God,
and that by believing you may have life in his name.

A "continue to" is absent from the Diatesseron, which strongly suggests that it wasn't present as of A.D. 175, though of course Tatian didn't include 100% of the 4 Gospels when compiling his consolidation:

Diatesseron 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.

The original Aramaic of the Peshitta lacks a "continue to":

John 20:31

But indeed, these things are written that you might believe that
Yeshua is the Meshikha, the Son of Allaha,
and when you believe in his name
you might have life that is eternal.

=====================================================.
John 21:3 (NKJV)
Simon Peter said to them, "I am going fishing."
They said to him, "We are going with you also."
They went out and immediately[a: NU-Text omits _immediately_] got into the boat,
and that night they caught nothing.

Tatian didn't include the addition of 'immediately' in his synthesis of the 4 Gospels:

Diatesseron 54:27
Simon Cephas said unto them, I go to catch fish.
They said unto him, And we also come with thee.
And they went forth, and went up into the boat;
and in that night they caught nothing.

The original Aramaic of the Peshitta lacks the addition:

John 21:3 (Younan)

Shimon Keepa said to them, "I go to catch fish."
They said to him, "We also will come with you."
And they departed and embarked into a ship.
And during that night they did not catch anything.

==========================.
John 21:15-17

For this passage, the HCSB opens with:
When they had eaten breakfast, Jesus asked Simon Peter,
"Simon, son of John,[a: Other mss read _Simon, son of Jonah_; Mt 16:17; Jn 1:42]
do you love Me more than these?"

As of A.D. 175, the passage had "Simon, son of Jonah," as seen below.

In this post-resurrection scene, Greek manuscripts have Jesus saying to Peter,
"Tend for me my
arnion [lambs]. . . .
probaton [adult sheep/ goats]. . . .
probaton"-- only two different words. See page 106 of a PDF file linked to from
https://freelibs.org/peshitta

In contrast, as of A.D. 175, the passage had Jesus saying to Peter,
"Tend for me my lambs. . . . rams. . . . ewes"-- three different words:

Diatesseron 54:39-41
And when they had breakfasted, Jesus said to Simon Cephas,
Simon, son of Jonah, lovest thou me more than these?
He said unto him, Yea, my Lord; thou knowest that I love thee. Jesus said unto him,
Feed for me my lambs.
He said unto him again a second time,
Simon, son of Jonah, lovest thou me?
He said unto him, Yea, my Lord; thou knowest that I love thee.
He said unto him,
Feed for me my sheep [Lit. _rams_].
He said unto him again the third time,
Simon, son of Jonah, lovest thou me?
And it grieved Cephas that he said unto him three times, Lovest thou me?
He said unto him, My Lord, thou knowest everything; thou knowest that I love thee.
Jesus said unto him, Feed for me my sheep [Lit. _ewes_].

Similarly, the original Aramaic of the Peshitta has Jesus saying to Peter,
"Tend for me
amri [my lambs/ young sheep]. . . .
airbi [my rams/ adult male sheep]. . . .
nequthi [my ewes/ adult female sheep]"--
again, three different words:

John 21:15-17 (Younan)

Now after they had dined, Yeshua said to Shimon Keepa,

"Shimon bar-Yonah [son (of) Dove],

do you love me more than these?"

He said to him, "Yes, Mari [my Lord]. You know that I love you." He said to him,
"Tend for me amri [my lambs/ young sheep]."
16. He said again to him the second time,
"Shimon bar-Yonah,
do you love me?"
He said to him, "Yes, Mari. You know that I love you."
Yeshua said to him,
"Tend for me airbi [my rams/ adult male sheep]."

17. He said to him the third time,

"Shimon bar-Yonah,
do you love me?"
And Keepa [Peter] was sad that he said the third time to him that, "Do you love me?" And he said to him, "Mari, you understand everything. You know that I love you!" Yeshua said to him,
"Tend for me nequthi [my ewes/ adult female sheep].

Incidentally, in the original Aramaic, the word used for "love," rkhm, is identical throughout the conversation for both Peter and Jesus.
In contrast, Greek translations have Jesus saying
"agape. . . . agape. . . . phileo,"
and have Peter implausibly responding with
"phileo. . . . phileo. . . . phileo."

[davidf...@gmail.com]

Contents

A) Special Features of the Aramaic Peshitta New Testament

"YHWH" in the Peshitta
"I AM" in the Peshitta
ENA-NA's and ena-na's in Mt - Acts 16, in the Peshitta
'Sheol' in the Peshitta
presence of much rhyming in the "Lord's Prayer" at Matthew 6:9-13
presence of term "yodh" in Mt 5:18
presence of terms "tefillin" and "tekhelet" in Mt 23:5
alternative translation of Acts 14:17
additional possible translation for James 3:18
presence of a politically-incorrect term referring to non-Jews, later replaced in Greek mss. with more sensitive terminology; presence of a place's antiquated name, later replaced in Greek mss. with its more-current name
play on words: Lk 7:41-42
play on words: Jn 8:34
Janus Parallelism: Mt 13:31-32
fun with varying definitions of a word: Mt 19:12
fun with varying definitions of a word: Jn 3:8

B) Mistranslations/ Mistransmissions/ Missed Translations/ Additions to/ Corruptions in Greek Manuscripts, Contrasted with the Original Aramaic

mistranslation in having the Joseph in the lineage of Mt 1 be Mary's husband
made-up word "epiousion" in Mt 6:11 and Lk 11:3
confusion in John 1:28
mistranslations for Mt 7:6
mistranslation for Mt 19:24
mistranslation for Mt 19:28
mistranslation for Mt 24:51
mistranslation for Mt 26:6 (paralleled at Mk 14:3)
mistranslation for Mk 9:49
mistranslation for Mk 10:46-52
mistranslation for Lk 14:26
mistranslation for Acts 2:24
mistranslation for Acts 5:13
mistranslation for Acts 8:23
mistranslation for Acts 8:27
mistranslation for Acts 12:20
mistranslation for Rev 2:22
Niqodemus's misunderstanding, sometimes perpetuated in translations of John 3:3 and 3:7
embarrassingly omitted word for John 7:39
flat rendition of Hebrews 2:6
transliterations + translations in Hebrews 7:1-2
embarrassingly having Melchizedek be eternally-existent in Hebrews 7:2-3
laughably absurd statement for James 2:10
strange rendition of Rom 5:7
embarrassing contradiction: Mt 5:22 and Mt 23:17, 19
corruption in adding story of a woman caught in adultery
corruption in calling someone Greek at Mk 7:25-28, leading to a contradiction with Mt 15:21+
corruption in adding in the name "Jeremiah" to Mt 27:9-10, leading to a contradiction with the OT
corruption in many Greek mss. by lacking Mk 9:28-29's mention of fasting
gloss added: Matthew 27:46
gloss added: Mark 5:41
gloss added: Mark 7:11
gloss added: Mark 7:34
gloss added: Mark 10:46
gloss added: John 1:38
gloss added: John 1:41
gloss added, and confusion over Simon Peter's father: John 1:42
gloss added: John 4:25
gloss added: John 9:7
gloss added: Acts 9:36
transliterations + translations: Mt 1:23, Mk 15:34, Mk 3:17, Acts 4:36
some Greek mss. give erroneous genealogy information for Mt 1:7, 1:10
possible contradiction in Greek mss.: Mt 1:21 and Lk 1:31
varying transliterations of "Gdria": Mt 8:28, Mk 5:1, Lk 8:26
loss of wordy syntax
varying Greek manuscripts: Lk 7:35
varying Greek manuscripts: 1 Cor 13:3
somewhat-strange situation in Greek mss. vs. clarity in Aramaic Peshitta: Mt 25:44 & 1 Cor 12:3

C) Semitic Idioms in Greek NT Mss.

"heart" = mind/thinking
references to "bowels"
Semitic idiom: "son of __________"
Semitic idiom: "who shall declare his generation?"
Semitic idiom: "gird up your loins"
Semitic idiom: "set his face to go to _____________"
Semitic idiom: "in/before the face of"
Semitic idioms: 'in the ears of X': X heard
news reaches 'the ears of Y': Y heard the news
Semitic idiom: 'give glory to God': tell the truth, as if you were telling God
Semitic idiom: 'blood upon our heads': the guilt is ours
Semitic idioms: 'open his/my mouth': speak
'he opened his mouth and said': he said/spoke
Semitic idiom: the earth opened her mouth
Semitic idiom: the factuality of an allegation being established 'by the mouth of witnesses'
Semitic idiom: God examines people's kidneys
Semitic idiom: come from loins = descend from
Semitic idiom: from the womb = from birth
Semitic idiom: seed of _________ = descended from _________, literally or metaphorically
Semiticism: doubling in Matthew 21:41
Semiticism: doubling of a word in Mark 4:41
Semiticism: doubling in Mark 6:39-40
Semiticism: doubling in John 3:29
Semiticism: doubling in Hebrews 6:13-14

======================================.
A) Special Features of the Aramaic Peshitta New Testament

"YHWH" in the Peshitta

The presence of the Aramaic equivalent of the Hebrew "YHWH" was lost during the translation of the New Testament (NT) from its original Aramaic into Greek. Below is a list of the instances of the letters Mar-Ya i.e. almost-always Master YHWH appearing in the Aramaic NT preserved by the Church of the East, the Peshitta. Note that this doesn't cover any instances of "Master YHWH" that might be in the "Western Five" books (II Peter, II John, III John, Jude and Revelation). The Church of the East reveres those 5 books and encourages their study, but they don't read from them during their church services-- unlike the other 22 NT books. The *ed instances of the letters "mrya" don't mean "Master YHWH," are pronounced differently, and are discussed below.

Mt 1:20, 1:22, 1:24, 2:13, 2:15, 2:19, 3:3, 4:7, 4:10, 5:33, 12:4, 21:9, 21:42, 22:37, 22:43, 22:44, 22:45, 23:39, 27:10, 28:2
Mk 1:3, 2:26, 5:19, 11:9, 12:11, 12:29, 12:29, 12:30, 12:36, 13:20
Lk 1:6, 1:9, 1:11, 1:15, 1:16, 1:17, 1:25, 1:32, 1:38, 1:45, 1:46, 1:66, 1:68, 1:76, 2:9, 2:11, 2:15, 2:22, 2:23, 2:23, 2:24, 2:26, 2:38, 2:39, 3:4, 4:8, 4:12, 4:18, 4:19, 5:17, 6:4, 10:27, 13:35, 17:29, 19:38, 20:37, 20:42
Jn 1:23, 12:13, 12:38
Acts 1:24, 2:20, 2:21, 2:34, 2:36, 2:38, 3:19, 3:22, 4:24, 4:26, 4:29, 5:9, 5:14, 5:19, 6:3, 7:30, 7:31, 7:33, 7:37, 7:49, 8:26, 8:39, 9:10, 9:15, 9:27, 10:36, 11:21, 11:21, 12:7, 12:11, 12:17, 12:23, 13:10, 13:11, 13:12, 13:49, 14:3, 14:25, 14:26, 15:17, 15:17, 16:32, 18:9, 18:25, 18:26, 19:10

Romans 9:28, 9:29, 10:12, 10:13, 11:34, 14:9, 14:11, 14:14, 15:11, 16:6*
1Cor 1:31, 2:16, 3:5, 3:20, 4:4, 4:5, 4:17, 4:19, 7:17, 8:6, 10:26, 11:27, 11:27, 11:29, 12:3, 12:5, 14:21, 15:47, 15:58, 15:58, 16:10
2Cor 2:12, 3:16, 3:17, 3:17, 3:18, 3:18, 6:17, 6:18, 10:17, 10:18
Eph 2:21, 4:5, 4:17, 5:19, 6:9*
Philippians 2:11, 2:29
Colossians 3:22, 3:24, 4:1*, 4:7

2Thess 3:3
1Timothy 6:2*
2Timothy 2:19, 2:19
Hebrews 6:3, 7:21, 8:8, 8:9, 8:10, 8:11, 10:16, 10:30, 12:5, 12:6, 13:5
James 1:7, 3:9, 4:10, 4:15, 5:4, 5:7, 5:10, 5:11, 5:11
1 Peter 2:3, 3:12, 3:12, 3:15, 5:3*

Re: the *ed items, their letters "mrya" don't mean "Master YHWH," but rather, considerations of grammar and of context reveal that those instances of the letters "mrya" have another meaning:

Ephesians 6:9 (Lamsa)
Also, masters [mrya], do the same things for your servants,
forgiving their faults,
because you also have your own Master [mrkun: your Master] in heaven;
and there is no respect of persons with him.

Colossians 4:1 (Etheridge)
Masters [mrya], do equity and justice to your servants,
knowing that you also have a Master [mra] in heaven.

1 Timothy 6:2 (Etheridge)
But let not those who have believing masters [mrya] slight them,
because they are their brethren;
but serve them the more,
because they are believers,
and beloved who are refreshed by their ministry.
These things teach and require of them.

1 Peter 5:3 (Lamsa)
Live not as overlords [mrya] over the flock,
but as good examples to them.

Romans 16:6 (Etheridge)
Ask the peace of Maria [shalu b'shlma d'mrya],
who hath laboured much with you.

"I AM" in the Peshitta

When the New Testament was translated from its original Aramaic into Greek, some information was lost, including the presence of many instances of "I AM" statements. In the Aramaic it is two instances of "ana"-- "I"-- back to back. The letters are "ana ana," pronounced "ena na," and can be translated as "It is I" or "I AM." One translator, Glenn David Bauscher, says that 97% of the time in the Old Testament, "ENA-NA" is said by YHWH. It is a similar situation in the New Testament, where the overwhelming percent of the time, "ena-na" appears to be Yeshua hinting at his being YHWH. Rarely, it is someone else making an appeal to being God, or someone apparently suggesting that the Meshikha/ Messiah is YHWH, or someone merely saying "It is I"/ "It's me." To illustrate the very last category, see Lk 1:19 (when the angelic messenger Gabriel speaks), and Jn 9:9 (when a blind man who Yeshua healed speaks). I invite you to pull out your New Testament and look at each of these instances, and if you have questions, examine the interlinear translation at peshitta.org:

ENA-NA's and ena-na's in Mt - Acts 16, in the Peshitta

Mt 14:27, 22:32, 24:5
Mk 6:50, 12:26, 13:6, 14:62
Lk 1:19, 8:9, 21:8, 22:70, 24:36
Jn 1:20, 4:26;
6:20, 35, 41, 48, 51;
8:12, 24, 28, 58;
9:9;
10:7, 9, 11, 14;
11:25; 13:19; 14:6;
15:1, 5;
18:5, 6, 8, 37
Acts 7:32, 8:9, 9:5

'Sheol' in the Peshitta
Mt 11:23, 16:18
Lk 10:15, 16:23
Acts 2:24, 2:24, 2:27, 2:31
Rom 10:7
1 Cor 15:55
1 Peter 3:19

'Sheol' in the Western Five
Rev 1:18, 6:8, 20:13, 20:14
(all the Rev instances are in phrases along the lines of: 'death and Sheol')

'Abyss' in the NT Peshitta
Luke 8:31
Romans 10:7

'Abyss' in the Western Five
Revelation 9:1, 9:11, 20:1, 20:3

presence of much rhyming in the "Lord's Prayer" at Matthew 6:9-13

In being translated from Aramaic into Greek, there was degradation in this rhyming structure of the "Lord's Prayer." Here's a transliteration of the original Aramaic:

Ah-woon ** our Father
d'wash-may-ya ** in heaven
=======================================

nith-qad-dash shmakh ** holy be Your name

teh'-theh' ** come
mal-koo-thakh ** Your kingdom
neh-weh ** be done
tsow-ya-nakh ** Your will
===========================================

ay-kan-na ** as
d'wash-may-ya ** in heaven

ap b'ar-aa ** so on earth.
11 ================================================

haw lan ** give us
lakh-ma ** the bread
d'son-qa-nan ** of our need

yo-ma-na ** this day
12 ===============================================
ow'shwoq lan ** and forgive us

khow-beyn ** our offences
ay-kan-na d'ap kha-nan ** as also we
shwa-qan ** have forgiven
l'khay-ya-wen ** those who have offended us

13 ===============================================

ow'la ** and not
ta'-lan ** bring us
l'nis-you-na ** into trial

al-la pas-san ** but deliver us
min bee-sha ** from the evil one

===================================================
modt-dtil d'dee-lak ** for of yours
hee mal-koo-tha ** is the Kingdom

ow'khay-la ** and the power
ow'tish-bokh-tha ** and the glory

l'al-um ail-meen. ** to age-ages, i.e. forever; or: to world-worlds, i.e. everywhere

What do you think is more poetic:
the Lord's Prayer
a) in Greek, or
b) in the Peshitta's Aramaic?

Incidentally, Mt 6:10's "as" uses the letters "aikna," while Lk 11:2's "as" uses "aik." Also, Mt 6:11 uses "yomna"-- this day, daily-- while Lk 11:3 instead uses "klium"-- every day, daily. Hence, in at least 2 places, the Luke version means the same, but has less-perfect rhyming compared with the Matthew version. In my opinion, Yeshua-- God incarnate-- gave a model prayer with superb rhyming recorded in Mt 6. The Lk 11 rendition means the same, but has less rhyming and fewer of Yeshua's original words, besides lacking "for of yours is the Kingdom, and the power, and the glory, l'ailm-ailmin."

presence of term "yodh" in Mt 5:18

In the translation from Aramaic into Greek, the term "yodh" was lost.

Matthew 5:18
"For amain I [Yeshua] say to you that,

until heaven and earth pass away,

not one yodh [the smallest letter in the Aramaic/Hebrew alphabet] or one stroke will pass from the namusa [law/ Torah],
until everything happens."

presence of terms "tefillin" and "tekhelet" in Mt 23:5

In the translation from Aramaic into Greek, the terms "tefillin" and "tekhelet" were lost.

Matthew 23:5
"And they [the Scribes and Pharisees] do all their deeds

that they might be seen by the sons of men,
for they widen their tefillin,
and lengthen the tekhelet of their robes."

Tefillin are leather boxes + straps containing biblical verses that Jews bind on their arms and on their foreheads during daily prayer, except on the Sabbath (Deut. 6:8). Tekhelet is the 'ribbon of blue' of the 'tzitzit' (fringes), as commanded in Num. 15:38. 'Tekhelet' is also generally understood to refer to the tzitzit, or even the whole prayer shawl/talit. -PY
alternative translation of Acts 14:17

It doesn't make sense to go about "filling your hearts with food":
Acts 14:17 (DLNT)
And yet He did not leave Himself without-witness:
doing-good, giving you rains from heaven and fruitful seasons,
filling your hearts with food and gladness".

It does make sense to go about "satisfying your hearts with food and happiness":
Acts 14:17 (HCSB)
although He did not leave Himself without a witness,
since He did what is good by giving you rain from heaven and fruitful seasons
and satisfying your hearts with food and happiness."

It does make sense to have "filled their hearts with cheer and gladness":
Acts 14:17 (Younan, from the original Aramaic)
And He [Allaha] caused rain to descend from heaven for them,

and He caused fruit to grow in their seasons.
And He filled their hearts with cheer and gladness."

additional possible translation for James 3:18

Greek manuscripts have a missed translation for James 3:18.

Some see a poetic quality to the Greek translation of James 3:18.
James 3:18, from
https://www.biblegateway.com/verse/en/James%203:18
MOUNCE: And de a harvest karpos of righteousness dikaiosyne is sown speiro in en peace eirene by those ho who make poieo peace eirene.

As Charles Stanley likes to say, you reap what you sow, later than you sow, more than you sow.
If someone sows hatred into a relationship, he'll reap hatred.
If someone sows peace into a relationship, she'll reap peace.
If someone sows eirene into a relationship, he'll reap eirene.

The Aramaic Peshitta allows for such a translation, and beautifully also allows for a different translation:

"And the fruit of righteousness is sown in the *shayna* [1. peace/tranquility 2. cultivated land] of them that make shlama [peace]."
"Shayna" can mean tranquility/peace-- see Lk 11:21, Lk 12:51, and esp. Acts 10:36. It can also mean "cultivated land."
Understood one way, the verse says:
'the fruit of righteousness is sown in the peace of them that make peace'-- which emphasizes the righteousness, tranquility/peace, and peace aspects of the verse.
Understood another way, the verse says:
'the fruit of righteousness is sown in the cultivated land of them that make peace'-- lining up the agricultural motifs of fruit, sowing, and cultivated land.
It's an instance of Janus Parallelism.

h/t: the image file
http://www.peshitta.org/images/Peshitta.pps

presence of a politically-incorrect term referring to non-Jews, later replaced in Greek mss. with more sensitive terminology; presence of a place's antiquated name, later replaced in Greek mss. with its more-current name

The Greek translators of the original Aramaic of the NT made a more 'politically-correct' rendition of NT references to non-Jews, and replaced a particular place's antiquated name with its more-current name:

Norton, William. 1889. _A Translation, in English Daily Used, of the Peshito-Syriac Text, and of the Received Greek Text, of Hebrews, James, 1 Peter, and 1 John, With an Introduction on the Peshito-Syriac Text, and the Revised Greek Text of 1881_ (London: W. K. Bloom), ~140pp. What's below is from a Google books copy; the book is also at
https://archive.org/details/translationineng00nort
In the Introduction, pages l - li:
In the names of places, the Peshito shows the same independence of the Greek. . . . . in Acts xxi. 7, the Gk. has, Ptolemais; the Syriac has, Acu.

Mr. Jer. Jones, in his work on the Canon, 1798, contends that the use of the name Acu, for Ptolemais, is a decisive proof that the Peshito must have been made not far in time from A.D. 70, when Jerusalem was destroyed. (vol. i. p. 103. ) He says that the most ancient name of this place among the Israelites was Aco, or Acco, Judges i. 31; that this name was afterwards changed to Ptolemais; that some say it had its new name from Ptolemy Philadelphus, about 250 B. C. He says it is certain that the old name Aco, was antiquated and out of use in the time of the Romans, and that the use of the old name Acu, in the Peshito, can be accounted for in no other way, but by supposing that the persons for whom the version was made were more acquainted with it, than with the new name Ptolemais; that upon any other supposition it would have been absurd for him to have used Acu. He says, that until the destruction of Jerusalem, one may suppose that the Jews may have retained the old name Aco still, out of fondness for its antiquity; but, he says,

"how they, or any other part of Syria, could, after the Roman conquest, call it by a name different from the Romans, seems to me impossible to conceive. . . To suppose, therefore, that this translation, in which we meet with this old name, instead of the new one, was made at any great distance of time after the destruction of Jerusalem, is to suppose the translator to have substituted an antiquated name known to but few, for a name well known to all" (pp. 104, 105. )

Mr. Jones says that a similar proof that the Peshito cannot have been made much after A.D. 70, is found in the fact that the Peshito often calls the Gentiles, as the Jews were accustomed to do, _profane persons_, where the Greek calls them _the nations_, that is, the Gentiles. The Peshito calls them profane, in Matt. vi. 7; x. 5; xviii.17; Mark vii. 26; John vii. 35; Acts xviii.4, 17; 1 Cor. v. 1; x. 20, 27; xii. 2; 1 Pet. iv.3. The expression is used, therefore, throughout the Peshito. Mr. Jones says, that it shows that the writer was a Jew, for no other person would have called all the world profane; and that after the destruction of the temple, all Hebrew Christians must have seen that other nations were not to be reckoned unclean and profane in the Jewish sense, and that therefore this version must have been made either before, or soon after, A.D. 70. (On Canon, Vol. i., pp. 106-110. )

play on words: Lk 7:41-42

Lk 7:41-42 has a wordplay in the original Aramaic, with debtors, creditor, and owed-him on the one side (debt: khoba), and love-him (love: khuba) on the other side:
"There were two debtors [khyba] to a certain creditor [mara-khoba i.e. master of debt].
One had owed-him [khyb] five hundred denarii,

and the other fifty denarii.
And because they had no way to repay,
he forgave both of them.

Therefore, which of them will love-him [nkhbyohi] more?"
play on words: Jn 8:34

Jn 8:34 has a wordplay in the original Aramaic, with commits (aibd) on the one side, and slave (aibdeh) on the other side:

"Amain, amain I say to you that,

anyone who-commits [d'aibd] sin is of sin its-slave [aibdeh]."
Janus Parallelism: Mt 13:31-32

Besides James 3:18, another instance of Janus Parallelism appears in Mt 13:31-32:
He [Yeshua] spoke another mathla [parable] in figure to them and said,

"The kingdom of heaven is likened to a grain of mustard seed
that a man took (and) sowed in his field.
And it is smaller than all the small seeds,
but when it grows it is greater than all the small herbs,
and becomes a tree
so that the birds [or: blossoms/flowers]
of heaven come (and) nest in its branches."

This has Janus Parallelism poetry, since the Aramaic word rendered 'birds' can also mean blossoms/flowers.
Hence, one way to read the poem would be to focus on the plant aspects:
seed - sowed in field - seeds - grows - herbs - tree - blossoms/flowers - in branches.
Another way to read the poem would be to focus on the bird aspects:
tree - birds of heaven - nest in branches.

Cyrus Gordon located a Janus parallelism in the Song of Songs 2:12, where the word for "pruning" can also mean "singing"-- see Lataster on poetry.
Song of Songs 2:12 (NIV), my bracket
Flowers appear on the earth;
the season of singing [or: pruning] has come,
the cooing of doves
is heard in our land.

Here are two possible ways of focusing on certain aspects of the poem:
flowers - earth - season - pruning - land.
____________ - season - singing - cooing - heard.

fun with varying definitions of a word: Mt 19:12

Another instance of Yeshua having fun with varying definitions of a particular word is in Matthew 19:12:

"For there are mahaymina who were born thus from the womb of their mother.
And there are mahaymina who became mahaymina by men.
And there are mahaymina who made themselves mahaymina for the sake of the Kingdom of Heaven.
He who is able to comprehend, let him comprehend."

'Mahaymina' can mean eunuch or believer or many similar words; see Lataster. The verse could be translated this way:

'For there are eunuchs who were born thus from the womb of their mother.
And there are eunuchs who became believers by men.
And there are believers who made themselves eunuchs [i.e. chose celibacy] for the sake of the Kingdom of Heaven.
He who is able to comprehend, let him comprehend.'
See also Acts 8:27.

fun with varying definitions of a word: Jn 3:8

Yet another case of Yeshua having fun with varying definitions of particular words is from his conversation with Niqodemus at John 3:8:

"The Rukha [Spirit or wind]
will nashaba [breathe or blow] where it desires,
and you hear its qala [voice or sound],
but you do not know (from) where it comes or (to) where it goes;
likewise is everyone who is born from Rukha [Spirit]."

Yeshua does wordplay with three Aramaic words. One rendering is,

'The _wind_ will _blow_ where it desires/wills,
and you hear its _sound_,
but you do not know from where it comes or where it goes;

likewise is everyone who is born from _spirit_.'

Another rendering is,
"The _Spirit_ _breathes_ where he desires/wills,

and you hear his _voice_,
but you do not know from where he comes and where he goes;

thus is everyone who is born from the _Spirit_."

Niqodemus was perplexed, probably in part because of the wordplay. See PY & GB. Cf. John 20:22, where Yeshua "breathed on them and said to them, 'Receive the Rukha d'Qudsha'"[Spirit of Holiness].

========================================.
B) Mistranslations/ Mistransmissions/ Missed Translations/ Additions to/ Corruptions in Greek Manuscripts, Contrasted with the Original Aramaic

Going from the original Aramaic to English can provide better translations than going from the original Aramaic to Greek to English. There is corruption in the Greek manuscripts in that each of their:
mistranslations of the original Aramaic,
additions to the original Aramaic,
and subtractions from the original Aramaic
are less than ideal.

mistranslation in having the Joseph in the lineage of Mt 1 be Mary's husband

The Aramaic original says the Joseph in the lineage is Mary's "gowra"-- which means 'guardian male'-- not necessarily a husband. Mary had *two* key individuals named Joseph in her life. This corruption in Greek manuscripts led to the speculation that Matthew couldn't count generations, or that an individual's name got somehow lost. The reality is that Matthew 1:17 is correct in saying that there's 14 + 14 + 14 generations listed.

made-up word "epiousion" in Mt 6:11 and Lk 11:3

Greek mss. have a made-up word in Mt 6:11 and Lk 11:3, "epiousion," often guessed to mean "daily":

Matthew 6:11 (NABRE)
https://www.biblegateway.com/passage/?search=Matthew+6%3A11&version=KJV;HCSB;NABRE;MOUNCE
[a]Give us today our daily bread;
a: Give us today our daily bread: the rare Greek word _epiousios_, here daily, occurs in the New Testament only here and in Lk 11:3. A single occurrence of the word outside of these texts and of literature dependent on them has been claimed, but the claim is highly doubtful. The word may mean daily or "future" (other meanings have also been proposed).

https://www.teknia.com/greek-dictionary/epiousios
This word occurs nowhere else in Greek literature except in the context of the Lord's prayer. Guesses include, necessary for today, necessary for tomorrow, daily, sufficient, Mt. 6:11; Lk. 11:3

In contrast, the original Aramaic of the Peshitta for Mt 6:11 and Lk 11:3 consists of words also found elsewhere in the Peshitta.
confusion in John 1:28

In the translation from Aramaic into Greek of John 1:28, or in the later recopying of that passage, some things got jumbled in that some Greek manuscripts erroneously have 'Beth-Abara' instead of Beth-Aniya. Beth-Bara was an OT place meaning 'House/Place of a Crossing/Ferry.'

John 1:28 New English Translation (NET Bible)
These things happened in Bethany [Bethania]
across the Jordan River where John was baptizing.
John 1:28 KJV
These things were done in Bethabara
beyond Jordan, where John was baptizing.

Here's that verse from the original Aramaic Peshitta:

"These things occurred in Beth-Aniya [House/ Place of Dates]
b'Aibara [at the Crossing] of the Yordanan where Yukhanan was baptizing."

mistranslations for Mt 7:6

The Greek manuscripts have two mistranslations for Mt 7:6, which when translated well reads:
"You should not *hang* *earrings* on dogs,

and you should not place your pearls before pigs,
that they should not trample them by their feet,
and they overtake and wound you."

As a side note, this has a chiastic structure, with the pigs line going with the trampling line, and the dogs line going with the wounding line.

mistranslation for Mt 19:24

The Greek manuscripts have a mistranslation for Mt 19:24, which when translated well reads:
"it is easier for a rope to enter into the eye of a needle than. . . ."

Some are partial to the Greek translation of Mt 19:24:
"And again I [Yeshua] say to you that
it is easier for a gamla [rope] to enter into the eye of a needle
than (for) a rich man to enter into the kingdom of Allaha [God]."

Most translations into Greek have "camel" instead of "rope." Observes Barnstone (2012), 19, "In converting an Aramaic proverb into Greek, through a misreading. . . a 'course thread' became a 'camel,' fortuitously creating a wondrous metaphor."

At least two Greek manuscripts have the Aramaic correctly translated:
Bailey, Kenneth E. 1976, 1980. __Poet & Peasant_ and _Through Peasant Eyes: A Literary-Cultural Approach to the Parables of Luke__ (MI: William B. Eerdmans Publishing Company), 238pp. & 187pp. On 165 of the 2nd half:

"Rather than _kamelon_, if we read _kamilon_ (as some ancient manuscripts give us) we are not talking about a large, four-footed animal but rather a rope."

Barnstone, Willis. 2012. _The Poems of Jesus Christ_ (NY: W. W. Norton & Company), 252pp.

mistranslation for Mt 19:28

For Mt 19:28, Greek manuscripts have a mistranslation in coming up with "regeneration/ rebirth." The original sense of the original Aramaic could be fixed in the Greek manuscripts by adding into translations of them-- in brackets of course-- the phrase "of the world."

Disciples' Literal New Testament (DLNT), with its footnote "a"
And Jesus said to them,
"Truly I say to you that
you, the _ones_ having followed Me--
at the regeneration[a: "Or, rebirth [of the world]"]
when the Son _of_ Man sits on _the_ throne _of_ His glory,
*you* also will sit on twelve thrones,
judging the twelve tribes _of_ Israel.

The HCSB has a paraphrase plus a corresponding footnote reading, "Lit _the regeneration_."

Instead of "new birth/ new generation/ regeneration," the Greek translator of the original Aramaic should have put down "new world." Instead he did a mistranslation.

Younan interlinear of original Aramaic
http://www.peshitta.org

Yeshua said to them,
"Amain I say to you that,
you who have come to follow me,
in the new world when the Son of Man sits upon the throne of shubkeh [his glory],
you also will sit upon twelve seats,
and you will judge the twelve tribes of Israel.

mistranslation: Matthew 24:51

Matthew 24:51 (HCSB)
He will cut him to pieces[a: Lit _him in two_]
and assign him a place with the hypocrites.
In that place there will be weeping and gnashing of teeth.

The Greek translation doesn't sound right. Is a dismembered person-- presumably a dead corpse or about to be a dead corpse-- really supposed to become company with hypocrites that are weeping and gnashing their teeth?

Study of the original Aramaic provides for a more-reasonable translation:

Lewis, Agnes Smith. 1913. _Light on the Four Gospels from the Sinai Palimpsest_ (London: Williams & Norgate), 226pp.
https://archive.org/details/cu31924091301089
On 109-110, with her bracket:
Dr Arnold Meyer has pointed out that the verb used in Luke xii. 46 and in Matt. xxiv.51 in all the Syriac versions, _palleg_, has the primary meaning of "cut in pieces," and the secondary one of "appoint to some one his portion."^1[1: Cf. _Jesv Muttersprache_, p. 115. Dr Meyer attributes these meanings to the _Afel_ form of the verb. But they belong also to the form _Pael_.] If we suppose that our Lord used it in the primary sense, the difficulty as to how the man survived so trying a process becomes insoluble. But if we take it in the secondary one, we must assume that the Evangelist, whilst investigating about all these things, and writing them down carefully in Greek for the benefit of Theophilus, misunderstood a Syriac idiom by taking it too literally. The translation would then be: "_and shall allot his portion, and shall place him [or it] with the unfaithful_," etc.
This parable, as Dr Rendel Harris has pointed out, is possibly taken from the story of Achikar, which belongs to the Pseudepigraphy of the Old Testament, and just missed getting into the canonical Apocrypha. Achikar had a wicked and ungrateful nephew named Nadan, who behaved in precisely the same way as this bad servant did, and who met with a similar fate.

Compare:

Pashka, Joseph. 2003. _The Aramaic Gospels and Acts: Text and Translation_ (USA: Xulon Press), 300pp. On 53, Mt 24:51:
and will separate from him his share to give among the hypocrites;
there will be wailing and grinding of teeth.

I would punctuate that as:
and will separate from him his share to give;
among the hypocrites there will be wailing and grinding of teeth.

mistranslation for Mt 26:6 (paralleled at Mk 14:3)

The Greek manuscripts have a mistranslation for Mt 26:6 (paralleled in Mk 14:3), leading to a contradiction with social customs of the time and Lev 13:45-46. Shimon was a potter, not a leper. Lepers didn't entertain houseguests back then per Lev 13:45-46, but potters/jar makers did.

From the Aramaic:
And when Yeshua was in Beth-Aniya, in the house of Shimon the potter, a woman approached him who had with her an alabaster vase of ointment which was a very precious perfume, and she poured it upon the head of Yeshua while he was reclining. And his talmida [students] saw and it displeased them. . . .

Granted, one could try to save the Greek mistranslation by supposing that Simon was an _ex_-leper who continued to be called-- slanderously-- 'Simon the Leper,' just as Matthew was called in Mt 10:3, "Mattai the tax-collector."

?: Were any blind men Jesus healed called "X the blind man" after having been healed? Were any demoniacs Jesus healed called "Y the demoniac" after the demons were cast out?

mistranslation for Mk 9:49

The Greek manuscripts have a mistranslation for Mk 9:49, which when translated well reads:

"For with fire everything will be *vaporized*,
and with salt every sacrifice will be *seasoned*."
Re: 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--Meshikha/ the Messiah plays on the dual meaning of MLKh. See Mk 9 PDF of Paul Younan at peshitta.org

mistranslation for Mark 10:46-52

Mark 10:46-52 (HCSB)
https://www.biblegateway.com/passage/?search=mark+10%3A46-52&version=KJV;HCSB;NABRE;MOUNCE
46 They came to Jericho. And as He was leaving Jericho with His disciples and a large crowd, Bartimaeus (the son of Timaeus), a blind beggar, was sitting by the road. 47 When he heard that it was Jesus the Nazarene, he began to cry out, "Son of David, Jesus, have mercy on me!" 48 Many people told him to keep quiet, but he was crying out all the more, "Have mercy on me, Son of David!"
49 Jesus stopped and said, "Call him."
So they called the blind man and said to him, "Have courage! Get up; He's calling for you." 50 He threw off his coat, jumped up, and came to Jesus.
51 Then Jesus answered him, "What do you want Me to do for you?"
"Rabbouni,"[a: Hb for _my teacher_] the blind man told Him, "I want to see!"
52 "Go your way," Jesus told him. "Your faith has healed you." Immediately he could see and began to follow Him on the road.

There's a gloss in Greek mss. in v. 46 with "Bartimaeus (the son of Timaeus)." "Bar-" is Aramaic for "son," and "bar-Timaeus" means "son of Timaeus." Greek mss. also left out a "Timi," since the original Aramaic reads "Timi bar-Timi [Timi son of Timi i.e. Timi, Jr.]."

There's a botched transliteration in v. 51 with "Rabbouni." The original Aramaic is here better transliterated as "Rabbi-- there's no "n." Perhaps the Greek translator or Greek manuscript copyist was mistakenly thinking of John 20:16, where there is again the transliteration "Rabbouni" in Greek manuscripts (though even in John 20:16, the original Aramaic there is better transliterated "Rabbuli"-- with an "l" instead of an "n").

Greek mss. incorrectly have Jesus' first words to the beggar's request for healing be a brusque, "Go your way."
In contrast, the original Aramaic has Jesus' first words to the man's request be the kinder, "See."

There's a botched translation in verses 51-52, by having Jesus tell the beggar,
"Go your way," after which the healed man "began to follow Him on the road."
In contrast, the original Aramaic much more sensibly has Jesus telling the man,
"See," after which "he saw, and went off down the road."

Translating from the original Aramaic:

Mark 10:46-52 (based on Younan)
46. And they came to Yerikho. And when Yeshua and his talmida [students] and a great crowd went out from Yerikho, a blind man, Timi bar-Timi [Timi son of Timi i.e. Timi, Jr.], was sitting on the side of the road and begging. 47. And he heard that it was Yeshua the Nasraya, and he began to cry out and to say, "Bareh-d'Dawid [of Dawid his son, i.e. Son of David], have mercy on me!" 48. Many were reproving him to be silent, but he was crying out all the more and saying, "Bareh-d'Dawid, have mercy on me!" 49. And Yeshua stopped and commanded that they call him. And they called the blind man and said to him, "Have courage! Arise, he calls you." 50. And the blind man threw off his clothes, arose, and came toward Yeshua. 51. Yeshua said to him,

"What is it (that) you desire me to do for you?"
And the blind man said to him, "Rabbi, that I may see!" 52. And Yeshua said to him,
"See.
Your faith has made you whole."
And immediately he saw, and went off down the road.

mistranslation for 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 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."
Re: cords, the Greek versions mistranslated this word as 'pain.' Cf. Jn 2:15 & 2 Samuel 22:6. --PY

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.

Re: touch, this word 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."

Re: anger, 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 for Acts 12:20

The Greek manuscripts have a mistranslation for Acts 12:20, which when translated well reads:
"And because he [King Herodus Agripus] was angry at the Tyrians and at the Sidonians, they gathered and came to him as one and persuaded Blastus, the chamberlain of the malka [king], and asked of him that (they) might have *shayna* [cultivated land], because the provision of their country was from the kingdom of Herodus."
Re: shayna, the Greek manuscripts mistranslate this Aramaic word as "peace"; a possible secondary meaning of the word is "cultivated land" (cf. Yaqub/James 3:18 also mistranslated by the Greeks)-- this reading makes far more sense contextually in a time of famine (cf. Acts 11:28. )-- PY.
mistranslation for Rev 2:22

Going from the original Aramaic to Greek to English yields having a whore/prostitute who leads God's servants into sexual immorality being cast into a _bed_ of all places:

Revelation 2:20-22 KJV
Notwithstanding I have a few things against thee,
because thou sufferest that woman Jezebel,
which calleth herself a prophetess,
to teach and to seduce my servants to commit fornication,
and to eat things sacrificed unto idols.
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.

After the word "bed," the MOUNCE added into its rendition-- without telling the unsuspecting reader-- added in the quite significant phrase "of suffering," to yield "I will throw her onto a bed of suffering." This sleight of hand is revealed by clicking on the phrase to see the Greek word "kline" defined as merely "a couch, bed."

The original Aramaic word involved has the letters "ai r s a."
Copying and pasting the Aramaic word (denoted on a particular keyboard with the sequence "0sr9") into the lexicon at
http://www.peshitta.org/
yields these definitions:
pallet, bier, bed.
The word is at Mark 2:4, 4:21, Luke 7:14, 8:16, 17:34, among other places.
For a second opinion, I searched for the sequence "(rS)" at
http://www.dukhrana.com/lexicon/Jennings/index.php
to see on page 168, in about the middle of the page,
"a bed, pallet. . . . a litter, bier"
and some concordance entries: Mt 9:2, Lk 7:14, and Mk 6:55. Lk 7:14 has Jesus touching a bier/ coffin. (If you have Janet Magiera's concordance, it's word number 1897. Or you could do a lexeme search for "0sr9" in the lexicon at
http://www.peshitta.org )
Interestingly, the Greek translator of Lk 7:14 came up with the Greek word "soros," defined as "a coffer; an urn for receiving the ashes of the dead; a coffin; in NT a bier."

For Rev 2:22, instead of "bed," a better translation choice would be "bier," which is "a stand on which a corpse or coffin is placed; _also_: a coffin together with its stand."-- merriam-webster

Hence, we could get:
"Behold, I will cast her [Jezebel] onto a bier [or: into a coffin],
and them that commit adultery with her into great tribulation,
except they repent of their deeds."

Niqodemus's misunderstanding, sometimes perpetuated in translations of John 3:3 and 3:7

Where we read "born again" in John 3:3 and 3:7 in some NT translations, a better rendition is "born from The Head [i.e. born from Allaha]."

John 3 (based on Younan)
3. Yeshua answered and said to him [Niqodemus],

"Amain, amain I say to you that,

if a man is not born mn-d'rish,

he is not able to see the Kingdom of Allaha."
4. Niqodemus said to him,
"How is an old man able to be born again?
Why, is it possible to enter the womb of his mother a second time and to (be) born?"

5. And Yeshua answered and said to him,

"Amain, amain I say to you that,

if a man is not born from water and the Rukha,

he is not able to enter into the Kingdom of Allaha.
['Rukha' can mean Spirit-- as in 'Spirit of Holiness'-- or spirit or wind; in this context of spiritual discussion, Spirit is the proper translation. See PY, GB, & the HCSB.]
6. The thing that is born from flesh,
is flesh,
and the thing that is born from the Rukha,
is rukha.
7. Do not marvel that I have said to you that
it is necessary for you to be born mn-d'rish.

Younan says that mn-d'rish means "literally, 'from the start (over again).'" Thus, one possible rendering is 'born from the start (over again)'-- born again.

Another possibility is mentioned by the HCSB, via the Greek translation:

John 3:3 (HCSB)
Jesus replied,
"I assure you:
Unless someone is born again,[a: The same Gk word can mean _again_ or _from above_ (also in v. 7)]
he cannot see the kingdom of God."

Let's see if starting with the original Aramaic, we can get a 'from Above,' to result in
"if a man is not born mn-d'rish [from Above, i.e. from Allaha],

he is not able to see the Kingdom of Allaha."

http://www.dukhrana.com/khabouris/
Peshitta Tool
John 3
Khabouris font
analyze

The "mn" part of the phrase could be:
"indeed;
who, he who;
from."

The "d'rish" part of the phrase could be:
"head, beginning, chiefs."

So looking at the Aramaic, we can get "from the head," and speculate that 'the head' could obliquely refer to The Head, i.e. to Allaha.

Clicking on the "ID" column, and then "show verses" shows one set of concordance entries as:
Luke 14:7, Ephesians 2:2, 1Thessalonians 4:16, Hebrews 5:12,
and the second set as:
John 3:3, John 3:7, 2Corinthians 3:1, Galatians 4:9, Galatians 4:19, Ephesians 1:10, Titus 3:5, Hebrews 6:6, 1Peter 1:3, 1Peter 1:23, Jude 1:20.

Further study of these verses in the original Aramaic shows promise of supporting the speculation:
Ephesians 2:2, Titus 3:5, 1Peter 1:3, 1Peter 1:23.
http://www.dukhrana.com has the Khabouris manuscript's transcription, and the Peshitta Tool that can be used to analyze the text of those verses. I invite you to investigate those verses.

Incidentally, in the 4 Gospels, the word 'heaven' can be an oblique reference to Allaha. See Luke 1:78, John 3:31, 8:23, 19:11.

Let's return to the passage. In the Semitic poetry that abounds in the OT and NT, there often is 'parallelism,' wherein one line will say something, and the next line will say something similar-- with a twist.

I propose that Yeshua made an ambiguous/cryptic remark, Niqodemus misinterpreted it, and then Yeshua repeated his remark in more explicit terms:

"Amain, amain I say to you that,

if a man is not born mn-d'rish,

he is not able to see the Kingdom of Allaha.

. . . .

Amain, amain I say to you that,

if a man is not born from water and the Rukha,

he is not able to enter into the Kingdom of Allaha."

The 'amain' lines parallel each other,
the 'not able to see/ enter into' lines parallel each other,
and I propose that the "born mn-d'rish" and "born from water and the Rukha" lines parallel each other.

In short, instead of the typical "born again," a better rendition of "born mn-d'rish" is:
"born again, OR more correctly here: born from The Head [i.e. born from Allaha]."

embarrassingly omitted word for John 7:39

Greek manuscripts for John 7:39 erroneously say that the Holy Spirit did not exist at a certain point:

Young's Literal Translation
. . . . and this he [Jesus] said of the Spirit, which those believing in him were about to receive; for not yet was the Holy Spirit, because Jesus was not yet glorified.

The MOUNCE wants to insert the word "present," as if to say the Holy Spirit wasn't present at Jesus' preaching.

Clicking "eimi," the Greek word in question, provides a definition of "to be, to exist."
Doing a control - f / "find" on 22 pages worth of Greek concordance results yielded only this other instance of that word being rendered as "present" in the 4 Gospels:
Mark 8:9 There were (e-san. . . imperf act ind 3 pl) about four thousand present (e-san. . . imperf act ind 3 pl), and he sent them on their way.

Greek manuscripts leave out the word "given," which is in the original Aramaic:

John 7:39, Murdock translation of the Peshitt_o_, which is highly similar to the Peshitt_a_.
I confirmed that "given" is there by pasting the top-right word (having the letters "a th y h b th") on page 219 of the
Khabouris Codex transcription
http://www.dukhrana.com/khabouris/
into the Lexicon at
http://www.peshitta.org
The exact same word is also in Eph 3:8, 4:7, Phil 1:29, and Hebr 8:6.
http://qbible.com/aramaic-new-testament/john/7.html
"(This he said of the Spirit, which they who believe in him were to receive:
for the Spirit had not yet been given,
because Jesus was not yet glorified. )"

flat rendition of Hebrews 2:6

Greek manuscripts have a rather flat rendition of Hebrews 2:6, as if the author wasn't familiar with Psalm 8, or dashing off a letter in too much of a hurry to do a modicum of research.

MOUNCE
But de someone tis has testified diamartyromai somewhere pou,
"What tis is eimi man anthro-pos that hoti you take thought mimne-skomai for him autos. . . ."

The original Aramaic cites the quote as being from Scripture, and not just 'someone testifying somewhere':

Murdock
But as the scripture ["k th b a" per Khabouris] testifieth, and saith:
What is man,
that thou art mindful of him?
and the son of man,
that thou attendest to him?
transliterations + translations: Hebrews 7:1-2

The bottom line is that in the original Aramaic for Hebrews 7:1-2, "Mlki-Zdq" got expounded as the partially-similar "Mlka d'Kanutha," while in contrast,
the Greek version has the transliteration "Melchisedek," which it translates as the very-dissimilar "basileus dikaiosyne."
Also, in the original Aramaic, "Mlk Shlim" was expounded as the largely similar "Mlka d'Shlma," while in contrast,
the Greek version has the part-translation, part-transliteration "basileus Salem," which it fully-translates as "basileus eirene."

We start with some Aramaic vocabulary.
Mlki-Zdq -- King-Righteous, i.e. "Righteous King," or: "King (of) Righteousness" [could it be 'my righteous king'?]
(Incidentally, "zadiqa" means "righteous/ just, a righteous/ just man," and "Zaduqia" are Sadducees.)
Mlk-Shlim -- king (of) peace
d'mlka -- of the kings
Mlka-d'Kanutha -- king of righteousness
Mlk-Shlim -- king (of) peace
Mlka-d'Shlma -- king of peace

Hebrews 7:1-2 (based on Etheridge + Khabouris, from dukhrana.com)
1. For this Mlki-Zdq is Mlk-Shlim, the priest of Allaha the Most High.
And he met Abraham when he returned from the slaughter d'mlka [of the kings], and blessed him.
2. And to him Abraham separated the tenth from everything that he had with him.
Now his name, being expounded, (is) the Mlka-d'Kanutha;
and again, Mlk-Shlim, which is, Mlka-d'Shlma.

Note how in the original Aramaic, there's 6 instances of "mlk"/king, and 3 instances of words having the letters "shlm"/ peace, as the author of Hebrews expresses things slightly differently (in different Aramaic dialects?).

We now take a look at the Greek transliterations and translations of the passage.

Hebrews 7:1-2 (hybrid of DLNT + MOUNCE; the bracketed "his name" is the DLNT's)
https://www.biblegateway.com/passage/?search=hebrews+7%3A1-4&version=KJV;HCSB;NABRE;MOUNCE;DLNT
For this Melchisedek [Melchizedek], basileus-Salem [king _of_ Salem], priest _of_ the Most-High God, remains _a_ priest perpetually--
the _one_ having met Abraham returning from the defeat _of_ the basileus [kings] and having eulogeo [blessed] him;
_to_ whom also Abraham divided dekatos [_a_ tenth] from everything;
_who is_ first ([his name] hermeneuo [being translated]), basileus-dikaiosyne [king _of_ righteousness];
and then also basileus-Salem [king _of_ Salem], which is basileus-eirene [king _of_ peace];

transliterations of the Greek transliterations:
Melchisedek: 1 instance
Salem: 2 instances

transliterations of the Greek translations:
basileus (5 instances; translates the Aramaic mlk/ 'king')
dikaiosyne (translates the Aramaic d'kanutha/ 'of righteousness')
eirene (1 instance; translates the Aramaic shlma/ 'peace')
embarrassingly having Melchizedek be eternally-existent in Hebrews 7:2-3

Greek manuscripts erroneously have Melchizedek being eternally-existent and immortal:

Hebrews 7:2-3 NIV
. . . .First, the name Melchizedek means "king of righteousness";
then also, "king of Salem" means "king of peace."
Without father or mother,
without genealogy,
without beginning of days or end of life,
resembling the Son of God,
he remains a priest forever.

The original Aramaic has a more sensible reading.

Murdock
http://qbible.com/aramaic-new-testament/hebrews/7.html
Of whom neither his father nor his mother are written in the genealogies;
nor the commencement of his days,
nor the end of his life;
but, after the likeness of the Son of God,
his priesthood remaineth for ever.

laughably absurd statement for James 2:10

Greek manuscripts have this laughably absurd statement for James 2:10:

NIV
"For whoever keeps the whole law
and yet stumbles at just one point
is guilty of breaking all of it."

The original Aramaic has a much more sensible reading.

Murdock, with his bracket
http://qbible.com/aramaic-new-testament/james/2.html#10
"For he that shall keep the whole law,
and yet fail in one [_precept_],
is obnoxious to the whole law."

William Norton translation of the Peshitt_o_
"For he who keeps the whole law,
save that he sins in one thing,
is condemned by the whole law."
strange rendition of Rom 5:7

Translation from the original Aramaic to Greek to English yields this rather strange remark:

Romans 5:7 NIV
Very rarely will anyone die for a righteous person,
though for a good person someone might possibly dare to die.

Translating directly from the original Aramaic yields a much more sensible remark:

Murdock Peshitto; Lamsa Peshitta
http://www.dukhrana.com/peshitta/index.php
- (for rarely doth one die for the ungodly;
though for the good, some one perhaps might venture to die. . . .
- Hardly would any man die for the sake of the wicked:
but for the sake of the good, one might be willing to die.

embarrassing contradiction: Mt 5:22 and Mt 23:17, 19

The original Aramaic of the NT lacks an embarrassing contradiction present in the Greek manuscripts. Greek manuscripts have Jesus calling certain people fools, even as he uses *the same Greek word* in warning that those that call somebody a fool are in danger of the fire of Gehenna. See Strong's Concordance entries for "fool" and "fools" for the verses Mt 5:22 vs. Mt 23:17 (and Mt 23:19-- some but not all Greek manuscripts have the contradiction again here).
This is how the original Aramaic handles matters:

Mt 5:22: "and anyone who should say to his brother, 'Raca!' [(I) spit (on you); or: (you are) spit. Aramaic to Arabic to English produced: 'foul one']

is condemned to the assembly,

and anyone who should say, "Lela!"[(you are) a nursemaid/ coward]
is condemned to the fire of Gehenna."

Mt 23:17, 19: "Sakla [fools] and blind!
For what is greater: the gold, or the temple-- that which sanctifies the gold? . . . . Sakla [fools] and blind!
What is greater: the qorbana [offering/sacrifice] or the altar that sanctifies the qorbana?"

corruption in adding story of a woman caught in adultery

That story, seen at John 8 in almost all New Testaments printed today, is not in the original Aramaic of the Peshitta, as noted by the John 8 interlinear translation PDF at peshitta.org
The story got added in by someone well after the book of John was composed.

corruption in calling someone Greek at Mk 7:25-28, leading to a contradiction with Mt 15:21+

In Mark 7:25-28, the Aramaic Peshitta reads,
"For immediately a certain woman whose daughter had an unclean rukha [spirit] heard about him [al-Nabia Isa], and she came (and) fell before his feet. Now that woman was kanapta [a heathen/ foreigner] from Phoenicia in Syria, and was entreating him to cast out the shada [shade/devil] from her daughter. . . . . 'even the dogs eat from under the tables the crumbs of the children.'"

Greek manuscripts erroneously say the woman was Greek. This sets up an unnecessary contradiction with Mt 15:21+, where she is called a Canaanite: "And Yeshua went out from there and came to the border of Tsur and of Tsidon. And behold, a Canaanite woman from those borders came out while crying and saying, "Have mercy on me Mari [my Lord], the Son of Dawid. My daughter is seriously vexed by a shada. . . . even the dogs eat from the crumbs which fall from the tables of their masters and live."

corruption in adding in the name "Jeremiah" to Mt 27:9-10, leading to a contradiction with the OT

In Mt 27:9-10, Greek manuscripts have the erroneous addition that Jeremiah said a particular remark, when there's no Old Testament evidence that Jeremiah said that. The Aramaic original leaves unspecified the name of the prophet, avoiding the unnecessary contradiction:

"Then the thing was fulfilled which was spoken of by the prophet who said,
"I took the thirty (pieces) of silver,
the price of the precious one
which (those) from the sons of Israel agreed upon."

corruption in many Greek mss. by lacking Mk 9:28-29's mention of fasting

Mark 9:28-29: "Now when Yeshua entered the house, his talmida [students] asked him privately, 'Why were we not able to cast him [a certain devil] out?' He said to them,

'This kind is not able to be cast out by

anything except by fasting and by prayer.'"

The mention of fasting is in the Aramaic original.

It was also present as of A.D. 175:

Diatesseron 24:45-47
And when Jesus entered into the house, his disciples came, and asked him privately, and said unto him, Why were we not able to heal him? Jesus said unto them,
Because of your unbelief.
Verily I say unto you,
If ye have faith as a grain of mustard seed,
ye shall say to this mountain,
Remove hence;
and it shall remove;
and nothing shall overcome you.
But it is impossible to cast out this kind by
anything except by fasting and prayer.
gloss added: Matthew 27:46

Greek translators of the Aramaic New Testament gave a few transliterations of words and phrases present in the Aramaic original, followed by their explanations. Their explanations are not part of the original, and it's not made explicit, e. g. through the use of brackets, that the explanations aren't part of the original.
For the verses below, a quote from the NIV at biblegateway.com is followed by a quote from Paul Younan's peshitta.org translation of the Aramaic.

Matthew 27:46 (NIV)
About three in the afternoon Jesus cried out in a loud voice, "Eli, Eli, lema sabachthani?" (which means "My God, my God, why have you forsaken me?").

(Younan)

And about the ninth hour, Yeshua cried out with a loud voice and said,
"'Ail! Ail! Lamna shwaqthani?'"

[(My) Allaha! (My) Allaha! Why have you spared me?/ Why have you let me live?]

gloss added: Mark 5:41

Mark 5:41-42 (Younan)

And he took the hand of the girl and said to her,

"Talitha, qomy!"[young girl, arise]
42. And at once the girl arose. . . .

The Greek translation of the original Aramaic gives a transliteration of an Aramaic phrase and then explicitly says it translates that phrase:

Mark 5:41 (HCSB)
Then He took the child by the hand and said to her,
"Talitha koum!"
(which is translated, "Little girl, I say to you, get up!").

gloss added: Mark 7:11

Mark 7:11-12 (Younan)

11. But you say,
'If a man should say to his father or to his mother,

'What you (would) have gained from me is qorbani [my offering/gift],'
12. then you do not allow him to. . . .

The Greek translation of the original Aramaic gives a transliteration of an Aramaic word and then gives that word's translation:

Mark 7:11 (NABRE)
https://www.biblegateway.com/passage/?search=mark+7%3A11&version=KJV;HCSB;NABRE;MOUNCE
Yet you say,
'If a person says to father or mother,
"Any support you might have had from me is qorban"'
(meaning, dedicated to God),

gloss added: Mark 7:34

Mark 7:34 (NIV)
He looked up to heaven and with a deep sigh said to him, "Ephphatha!" (which means "Be opened!").

(Younan)

And he looked into heaven and sighed and said to him,
"Aetpatak!"[be opened]

gloss added: Mark 10:46

Mark 10:46 (NIV)
. . . . a blind man, Bartimaeus (which means "son of Timaeus"), was sitting by the roadside begging.

(Younan)
. . . . a blind man, Timi Bar-Timi [Timi son of Timi i.e. Timi, Jr.], was sitting on the side of the road and begging.

gloss added: John 1:38

John 1:38 (NIV)
Turning around, Jesus saw them following and asked, "What do you want?" They said, "Rabbi" (which means "Teacher"), "where are you staying?"

(Younan)

And Yeshua turned and saw those who were coming after him and he said to them,
"What do you want?"

They said to him, "Rabban, where are you?"[idiomatic for 'where do you live?' 'Rabban' means 'our Rabbi.']

Addendum

For John 1:38, compare:
John 20:16 (NIV)
. . . . She turned toward him and cried out in Aramaic, "Rabboni!" (which means "Teacher").
John 20:16 (Younan)
. . . . . And she turned around and said to him in Hebrew, "Rabbuli!" which means "Malpana"[Teacher].

gloss added: John 1:41

John 1:41 (NIV)
The first thing Andrew did was to find his brother Simon and tell him,
"We have found the Messiah" (that is, the Christ).

(Younan)
And this (one) saw his brother Shimon first, and said to him,
"I have found him-- the Meshikha!"[Messiah]

gloss added, and confusion over Simon Peter's father: John 1:42

John 1:42 (NABRE)
https://www.biblegateway.com/passage/?search=john%201%3A42&version=KJV;HCSB;NABRE;MOUNCE;DLNT
Then he brought him to Jesus. Jesus looked at him and said,
"You are Simon the son of John;^a
you will be called Cephas"
(which is translated Peter).
a: Simon, the son of John: in Mt 16:17, Simon is called _Bariona_, "son of Jonah," a different tradition for the name of Simon's father.

Who was Simon Peter's father?:
was it "Ioannes"/John, per Greek mss. for Jn 1:42?
or was it "Bariona" (which is a transliteration of the original Aramaic, and means 'son of Jonah'), per Greek mss. for Mt 16:17?

The original Aramaic clears up the confusion in Grk mss., since it has the exact same thing in both passages:

Mt 16:17 (based on Younan)

Yeshua answered and said to him,

"Blessed are you Shimon bareh-d'Yona [of-Dove its-son],

because flesh and blood have not revealed (this) to you,

but Abbi [my Father] who is in heaven.

John 1:42-43 (Younan)
And he brought him to Yeshua, and Yeshua gazed at him and said,
"You are Shimon bareh-d'Yona [of-Dove its-son].

You will be called Keepa [Rock]."

And on another day, Yeshua wanted to depart to Galeela. . . .

Note also the transliteration of the Aramaic word for "Rock," plus the gloss that the translator into Greek (or a Greek copyist) added, "Petros" being Greek for "Rock":

John 1:42 (based on NABRE + MOUNCE)
you will be called Kephas"
(which is translated Petros).

gloss added: John 4:25

John 4:25 (Younan)
The woman said to him that, "I know that the Meshikha [Messiah i.e. Annointed One] is coming, and when he comes, he will teach us everything."

The Greek translation of the original Aramaic gives a transliteration of an Aramaic word and then gives that word's translation:

John 4:25 (HCSB)
The woman said to Him, "I know that Messiah is coming" (who is called Christ). "When He comes, He will explain everything to us."

gloss added: John 9:7

John 9:7 (NIV)
"Go," he told him, "wash in the Pool of Siloam" (this word means "Sent"). So the man went and washed, and came home seeing.

(Younan)

And he said to him,
"Go wash in the baptismal of Shilokha."

And he went (and) washed and he came while seeing.

Addendum

With Mt 27:46, compare:

Mark 15:34 (NIV)
And at three in the afternoon Jesus cried out in a loud voice, "Eloi, Eloi, lema sabachthani?" (which means "My God, my God, why have you forsaken me?").
(Younan)

And in the ninth hour, Yeshua cried out in a loud voice and said,
"'Ail! Ail! Lamna shwaqthani?'",
that is,
"'Allahi! Allahi! Lamna shwaqthani?'"[My Allaha! My Allaha! Why have you spared me?/ Why have you let me live?]

gloss added: Acts 9:36

Acts 9:36 (based on Younan of peshitta.org)
Now there was a certain talmidtha [female student] in the medintha [city] of Yoppa whose name was Tabitha.[Gazelle] This (one) was rich in good deeds and in the zedqata [alms] that she did.

The Greek translation of the original Aramaic of the book of Acts gives a transliteration of an Aramaic word and then explicitly says it translates that word:

Acts 9:36 New American Bible, Revised Edition (NABRE)
Now in Joppa there was a disciple named Tabitha (which translated means Dorcas).[a] She was completely occupied with good deeds and almsgiving.
a: Tabitha (Dorcas), respectively the Aramaic and Greek words for "gazelle,". . . .

Transliterations + Translations: Mt 1:23, Mk 15:34, Mk 3:17, Acts 4:36

In several locations in the original Aramaic, a word or phrase is given in one dialect of Aramaic, and then repeated in another dialect of Aramaic. Also, at least once an Aramaic term with several possible meanings is given, and then a more-precise term specifying exactly what is meant is given. In those situations, when the original Aramaic was translated into Greek, the translators transliterated the first instance of the word or phrase, and then translated the repetition (or, the more-precise term). We start by looking at the original Aramaic.

a) Matthew 1:23 (based on Younan)

"Behold, a virgin will conceive and give birth to a son,

and they will call his name Aimnu-Ail,"
which is interpreted 'Aimn Allahan.'
[With-us (is) our-Allaha, i.e. our God is with us]

Note how both the first word and the explanation have "Aimn."
Also, both "Ail" and "Allaha" are Semitic references to God, judging by Mk 15:34:

==================.
b) Mark 15:34 (Younan)

And in the ninth hour, Yeshua cried out in a loud voice and said,
"'Ail! Ail! Lamna shwaqthani?'",
that is,
"'Allahi! Allahi! Lamna shwaqthani?'"

Note how both the first phrase and the recasting of it have "Lamna shwaqthani."
Also, "Allahi" is Aramaic for 'my Allaha,' while 'Ail' strikes me as being 'El'-- short for 'Elohim' i.e. a Hebrew term for 'God.' In the OT, both Daniel and Michael have 'El'-- short for 'Elohim'-- as part of their names.

==================.
c) Mark 3:16-17 (Younan)
And he named Shimon the name Keepa, and Yaqub the son of Zawdee and Yukhanan the brother of Yaqub, to them he gave the name Bnay-Raghshee [Sons of: Rage, or Tumult, or Thunder, or Feeling-- per Bauscher], that is, Bnay-Raima [Sons of Thunder].

Note how both the first phrase and the more-precise rendering of it have "Bnay."

==================.
d) Acts 4:36 (Younan)
Now Yosip, he who was named by the Shelikha [Apostles] "Bar-Naba," which is interpreted "Bara-d'Buyaa" [Son of Comfort/Encouragement], a Levite from the region of Cyprus. . . .

Note how both the first phrase and the other rendering of it have 'Bar,' which is Aramaic for 'son.'

We now look at those passages in the Greek translation of the original Aramaic.

==================.
A) Matthew 1:23 (HCSB)
https://www.biblegateway.com/passage/?search=matthew%201%3A23&version=KJV;HCSB;NABRE;MOUNCE
See, the virgin will become pregnant

and give birth to a son,

and they will name Him Immanuel, which is translated "God is with us."

transliteration of the Greek transliteration of the original Aramaic: Emmanouel
transliteration of the Greek translation: theos meta hemeis ho
Notice the stark dissimilarity of the transliteration and translation.

==================.
B) Mark 15:34 (HCSB)
https://www.biblegateway.com/passage/?search=mark+15%3A34&version=KJV;HCSB;NABRE;MOUNCE;DLNT
And at three Jesus cried out with a loud voice,
"Eloi, Eloi, lema sabachthani?"
which is translated,
"My God, My God, why have You forsaken Me?"

transliteration of the Greek transliteration of the original Aramaic: eloi eloi lema sabachthani
transliteration of the Greek translation: ho ego theos ho ego theos eis tis enkataleipo ego
Notice the stark dissimilarity of the transliteration and translation.

==================.
C) Mark 3:16-17 (DLNT)
https://www.biblegateway.com/passage/?search=mark%203%3A16-17&version=KJV;HCSB;NABRE;MOUNCE;DLNT
And He appointed the twelve, even Peter (He put the name on Simon), and James, the son of Zebedee, and John, the brother of James (and He put on them the name Boanerges, which means "sons of thunder"),

transliteration of the Greek transliteration of the original Aramaic: Boanerges
transliteration of the Greek translation: hyios bronte
Notice the stark dissimilarity of the transliteration and translation.

==================.
D) Acts 4:36 (HCSB)
Joseph, a Levite and a Cypriot by birth, the one the apostles called Barnabas, which is translated Son of Encouragement,

transliteration of the Greek transliteration of the original Aramaic: Barnabas
transliteration of the Greek translation: hyios paraklesis.

Notice the stark dissimilarity of the transliteration and translation.

some Greek mss. give erroneous genealogy information for Mt 1:7, 1:10

Matthew 1 (NABRE)
7 . . . Abijah the father of Asaph. . . . .
10 . . . Manasseh the father of Amos . . . .
Notes:
1:7 The successor of Abijah was not Asaph but Asa (see 1 Chr 3:10). Some textual witnesses read the latter name. . . .
1:10 Amos: some textual witnesses read Amon, who was the actual successor of Manasseh (see 1 Chr 3:14).

?: Asaph or Asa?
?: Amos or Amon?

Tatian didn't include genealogies in his synthesis/ consolidation of the 4 Gospels.

The original Aramaic of the Peshitta has the correct Asa and Amon:

Matthew 1 (based on Younan's interlinear at peshitta.org)
7. . . . Abea fathered Asa. . . . .
10. . . . Manashe fathered Amon. . . . .

possible contradiction in Greek mss.: Mt 1:21 and Lk 1:31

Did Gabriel tell Mary to name Jesus "Jesus"?
Did Gabriel tell Joseph to name Jesus "Jesus"?
Did Gabriel tell Mary and Joseph separately to name Jesus "Jesus"?
In Biblical times, who typically named a child? The mother? The father? Both mother and father deciding together?

In the Greek translations of Matthew 1:21 and Luke 1:31, one verse has Gabriel telling _Joseph_ to name Mary's son "Jesus,"
while the other verse has Gabriel telling _Mary_ to name her son "Jesus":

Matthew 1:21 (NIV)
She [Mary] will give birth to a son,
and you [Joseph] are to give him the name Jesus,
because he will save his people from their sins."
Luke 1:31 (NIV)
You [Mary] will conceive and give birth to a son,
and you are to call him Jesus.

In the Aramaic for Mt 1:21, the word for "call" can be either second person masculine (as in, 'you, Joseph') or third person feminine (as in, 'she, Mary'). Hence, a possible rendering of Mt 1:21 from the original Aramaic that makes it more harmonious with Lk 1:31's "you [Mary] are to call him Jesus" would be:
'she [Mary] will give birth to a son,
and she is to give him the name Jesus.'

h/t: the image file
http://www.peshitta.org/images/Peshitta.pps
varying transliterations of "Gdria": Mt 8:28, Mk 5:1, Lk 8:26

The Peshitta's Aramaic has "Gdria" in all three locations of Matthew 8:28, Mark 5:1, and Luke 8:26, while Greek manuscripts have varying transliterations of the original Aramaic: Gadarenes, Gazarenes, Gergesenes, and Gerasenes.

Matthew 8:28 (NAB)
http://www.vatican.va/archive/ENG0839/_PVH. HTM#ML3W
Gadarenes: this is the reading of Codex Vaticanus, supported by other important textual witnesses. The original reading of Codex Sinaiticus was Gazarenes, later changed to Gergesenes, and a few versions have Gerasenes. Each of these readings points to a different territory connected, respectively, with the cities Gadara, Gergesa, and Gerasa (modern Jerash). There is the same confusion of readings in the parallel texts, ==> Mark 5:1 and ==> Luke 8:26; there the best reading seems to be "Gerasenes," whereas "Gadarenes" is probably the original reading in Matthew. The town of Gadara was about five miles southeast of the Sea of Galilee, and Josephus (Life 9:42) refers to it as possessing territory that lay on that sea.

loss of wordy syntax

Hebrew and Aramaic can have a much wordier syntax than Greek and English. To illustrate, notice the 6 'from's and 4 'and's in Joshua 11:21 (KJV):
"And at that time came Joshua,
and cut off the Anakims
from the mountains,
from Hebron,
from Debir,
from Anab,
and from all the mountains of Judah,
and from all the mountains of Israel. . . ."

The NIV translators apparently thought that that was a bit too much for modern English, and chopped the 'from's from 6 down to 4 instances, and chopped the 'and's from 4 to 3 instances:
NIV:
"At that time Joshua went and destroyed the Anakites
from the hill country:
from Hebron, Debir and Anab,
from all the hill country of Judah,
and from all the hill country of Israel."

This is from Mark 3:7-8, translated closely following the original Aramaic, with 7 'from's and 8 'and's here:

"And Yeshua with his talmida went to the sea,
and many people joined him
from Galeela
and from Yehuda

and from Urishlim
and from Edom
and from across the Yordanan
and from Tsur
and from Tsidon."

The translator of that passage into Greek left in at least 5 of the 7 'from's, and at least 7 of the 8 'and's:
KJV; see also MOUNCE:
"But Jesus withdrew himself with his disciples to the sea:
and a great multitude
from Galilee followed him,
and from Judaea,
And from Jerusalem,
and from Idumaea,
and from beyond Jordan;
and they about Tyre
and Sidon. . . ."

Seven and even 5 'from's is unwieldy in both Greek and English. The NIV translators of the Greek translation chose to chop things down to only 1 'from' and 3 'and's:
NIV:
"When they heard about all he [Jesus] was doing, many people came to him
from Judea, Jerusalem, Idumea,
and the regions across the Jordan
and around Tyre
and Sidon."

In short, the Greek translator of Mark 3:7-8 left evidence in his translation that he was translating from a Semitic text. The NIV translators of the Greek translation omitted the evidence-- still largely present in the Greek translation-- that the original form of the passage was a Semitic text. I concede that such an excessive use of 'and's [Maloney, 66]"is quite possible in the Greek of a writer whose literary education was minimal." However, the book of Mark's extremely excessive use of 'and' makes it highly likely that there is Semitic influence responsible, whether from Hebrew and/or Aramaic.[Maloney, 66-67]

Moreover, Maloney's investigation of numerous aspects of the Greek translation of Mark "confirmed that there are several types of Semitism in the Gospel of Mark. . . and that syntactical Semitic interference permeates every page of the gospel."[Maloney, 245]

Maloney, Elliott C. 1981. _Semitic Interference in Marcan Syntax_ (USA: Scholars Press), 311pp. This is part of the Society of Biblical Literature's Dissertation Series, edited by Howard C. Kee, Number 51.

varying Greek manuscripts: Lk 7:35

There is no such thing as 'what the Greek NT says.' Various Greek manuscripts of the NT say very different things at certain locations. Those differences can rear their heads in different English translations of the varying Greek manuscripts.

Which, if any, of the *ed words below do you think are faithful translations of the original form of the passage in question?

Luke 7:35 GOD'S WORD Translation (GW)
"Yet, wisdom is proved right by all its *results* [ergon]."
vs.
Luke 7:35 Mounce Reverse-Interlinear New Testament (MOUNCE)
Nevertheless kai, wisdom sophia is proved dikaioo right * ho by apo all pas * ho her autos *children* teknon.

Matthew 11:19 World English Bible (WEB)
. . . . But wisdom is justified by her *children* [teknon]."
vs.
Matthew 11:19 MOUNCE
. . . . Yet kai wisdom sophia is shown to be right dikaioo * ho by apo what ho she autos *does* ergon.

varying Greek manuscripts: 1 Cor 13:3

Which, if any, of the *ed words below do you think are faithful translations of the original form of the passage in question?

1 Corinthians 13:3 International Standard Version (ISV)
Even if I give away everything that I have and sacrifice myself,[a] but have no love, I gain nothing.
Footnotes:
Other mss. read _sacrifice my body to be burned_; or _myself so that I may *boast* [I might boast: kauchswmai]_
vs.
1 Corinthians 13:3 MOUNCE
If I kan give away psomizo everything pas * ho I ego own hyparcho-, and kai if ean I surrender paradido-mi * ho my ego body soma to hina be *burned* kauchaomai, but de do echo not me have echo love agape, it benefits me opheleo nothing oudeis.

See Lataster.

================================.
somewhat-strange situation in Greek mss. vs. clarity in Aramaic Peshitta: Mt 25:44 & 1 Cor 12:3

Greek mss. have Jesus talking about people calling him "Kurios" i.e. Lord/Master shortly before they go off to punishment,
and at the same time have Paul saying that it's impossible to say "Jesus is Kurios" except by the Holy Spirit:

Matthew 25:44-46 (KJV)
44 Then shall they also answer him, saying,
Lord ["Kurios" in Greek mss.], when saw we thee an hungred, or athirst, or a stranger, or naked, or sick, or in prison,
and did not minister unto thee?
45 Then shall he answer them, saying,
Verily I say unto you,
Inasmuch as ye did it not to one of the least of these,
ye did it not to me.
46 And these shall go away into everlasting punishment:
but the righteous into life eternal.

1 Corinthians 12:3 (HCSB)
Therefore I am informing you that
no one speaking by the Spirit of God says, "Jesus is cursed,"
and no one can say, "Jesus is Lord [Kurios]," except by the Holy Spirit.

The original Aramaic of the Peshitta lacks that somewhat-strange situation, since it has "Maran" (our Lord/Master) in Mt 25:44, and the very different "Mar-Ya" (almost always: Master YHWH) in 1 Cor 12:

Matthew 25 (based on Younan)

44. Even then they will answer and say,

'Maran [our Lord/Master], when did we see you hungry or thirsty or a stranger or naked or sick or in prison,

and (did) not minister to you?'
45. Then he will answer and say to them,
'Amain I say to you,
inasmuch as you did not (do) to one of these little ones,
you also did not do to me.'
46. And these will depart to everlasting torment,

but the zadiqa [righteous] to everlasting life."

1 Corinthians 12:3 (based on Murdock from the Peshitta Tool at http://www.dukhrana.com, and looking at Khabouris)
I therefore inform you, that
there is no man, that speaks by the Rukha of Allaha, who says that "Yeshua is accursed":
neither can a man say that "Yeshua is of Mar-Ya" [Master YHWH], except by the Rukha d'Qudsha [Spirit of Holiness].

=================================.
C) Semitic Idioms in Greek NT Mss.

"heart" = mind/thinking.

I'm not aware of any Greek idioms in the New Testament-- are you?
Do you think the phrase "eyes of your heart" meant anything to Greek speakers?

Ephesians 1:18 (MOUNCE)
https://www.biblegateway.com/verse/en/Ephesians%201:18
I pray that eis, with the ho eyes ophthalmos of ho your hymeis heart kardia enlightened photizo. . . .

Originally in Aramaic, the NT was eventually translated into Greek. The Greek translations retain many Semitic idioms present in the original Aramaic.

In the OT (and NT), the word "heart" often is a Semitic idiomatic reference to the mind/thinking:

KJV
Genesis 6:5
And God saw that the wickedness of man was great in the earth,
and that every imagination of the thoughts of his heart was only evil continually.
Genesis 8:21
And the Lord smelled a sweet savour;
and the Lord said in his heart,
I will not again curse the ground any more for man's sake;
for the imagination of man's heart is evil from his youth. . . .
Genesis 17:17
Then Abraham fell upon his face, and laughed, and said in his heart,
Shall a child be born unto him that is an hundred years old?
Genesis 18:5
And I will fetch a morsel of bread,
and comfort ye your hearts;. . . .

Speaking in Aramaic, Jesus used "heart" in a Semitic idiomatic way:

Matthew 5:8
Blessed are the pure in heart:
for they shall see God.
Matthew 5:28
But I say unto you,
That whosoever looketh on a woman to lust after her
hath committed adultery with her already in his heart.

The 4 Gospels were originally in Aramaic, and Mark, Luke, and John included use of "heart" in a Semitic idiomatic way, not merely when quoting Semites e. g. Jesus, but also in their narration of events:

Mark 2:6
But there was certain of the scribes sitting there, and reasoning in their hearts,
Mark 3:5
And when he had looked round about on them with anger, being grieved for the hardness of their hearts, he saith unto the man. . . .
Mark 6:52
For they considered not the miracle of the loaves: for their heart was hardened.
Mark 16:14
Afterward he appeared unto the eleven as they sat at meat, and upbraided them with their unbelief and hardness of heart, because they believed not them which had seen him after he was risen.

Luke 1:66
And all they that heard them laid them up in their hearts, saying, What manner of child shall this be!
Luke 2:19
But Mary kept all these things, and pondered them in her heart.
Luke 2:51
And he went down with them, and came to Nazareth, and was subject unto them: but his mother kept all these sayings in her heart.
Luke 3:15
And as the people were in expectation, and all men mused in their hearts of John, whether he were the Christ, or not;
Luke 9:47
And Jesus, perceiving the thought of their heart, took a child, and set him by him,

John 13:2
And supper being ended, the devil having now put into the heart of Judas Iscariot, Simon's son, to betray him;

Luke also included use of "heart" in a Semitic idiomatic way in narrative portions of the book of Acts:

Acts 2:37
Now when they heard this, they were pricked in their heart, and said unto Peter and to the rest of the apostles, Men and brethren, what shall we do?
Acts 2:46
And they, continuing daily with one accord in the temple, and breaking bread from house to house, did eat their meat with gladness and singleness of heart,
Acts 4:32
And the multitude of them that believed were of one heart and of one soul: neither said any of them that ought of the things which he possessed was his own; but they had all things common.

Writing in Aramaic, Paul and other NT writers included use of "heart" in a Semitic idiomatic way:

Romans 1:21
Because that, when they knew God, they glorified him not as God, neither were thankful; but became vain in their imaginations, and their foolish heart was darkened.
Romans 2:5
But after thy hardness and impenitent heart treasurest up unto thyself wrath against the day of wrath and revelation of the righteous judgment of God;
Romans 2:15
Which shew the work of the law written in their hearts,
their conscience also bearing witness,
and their thoughts the mean while accusing or else excusing one another;)
Romans 10:6
But the righteousness which is of faith speaketh on this wise, Say not in thine heart, Who shall ascend into heaven? (that is, to bring Christ down from above:)
Romans 10:9
That if thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart that God hath raised him from the dead, thou shalt be saved.
Romans 10:10
For with the heart man believeth unto righteousness; and with the mouth confession is made unto salvation.
Romans 16:18
For they that are such serve not our Lord Jesus Christ, but their own belly; and by good words and fair speeches deceive the hearts of the simple.

1 Corinthians 4:5
Therefore judge nothing before the time, until the Lord come,
who both will bring to light the hidden things of darkness,
and will make manifest the counsels of the hearts:
and then shall every man have praise of God.

2 Corinthians 3:15
But even unto this day, when Moses is read, the vail is upon their heart.
2 Corinthians 9:7
Every man according as he purposeth in his heart, so let him give; not grudgingly, or of necessity: for God loveth a cheerful giver.

Galatians 4:6
And because ye are sons, God hath sent forth the Spirit of his Son into your hearts, crying, Abba, Father.

Ephesians 3:17
That Christ may dwell in your hearts by faith; that ye, being rooted and grounded in love,
Ephesians 4:18
Having the understanding darkened, being alienated from the life of God through the ignorance that is in them, because of the blindness of their heart:
Ephesians 5:19
Speaking to yourselves in psalms and hymns and spiritual songs, singing and making melody in your heart to the Lord;
Ephesians 6:5
Servants, be obedient to them that are your masters according to the flesh, with fear and trembling, in singleness of your heart, as unto Christ;

Philippians 1:7
Even as it is meet for me to think this of you all, because I have you in my heart; inasmuch as both in my bonds, and in the defence and confirmation of the gospel, ye all are partakers of my grace.

Colossians 2:2
That their hearts might be comforted, being knit together in love, and unto all riches of the full assurance of understanding, to the acknowledgement of the mystery of God, and of the Father, and of Christ;
Colossians 3:15
And let the peace of God rule in your hearts, to the which also ye are called in one body; and be ye thankful.
Colossians 3:16
Let the word of Christ dwell in you richly in all wisdom; teaching and admonishing one another in psalms and hymns and spiritual songs, singing with grace in your hearts to the Lord.
Colossians 3:22
Servants, obey in all things your masters according to the flesh; not with eyeservice, as menpleasers; but in singleness of heart, fearing God;
Colossians 4:8
Whom I have sent unto you for the same purpose, that he might know your estate, and comfort your hearts;

1 Thessalonians 2:4
But as we were allowed of God to be put in trust with the gospel, even so we speak; not as pleasing men, but God, which trieth our hearts.
1 Thessalonians 2:17
But we, brethren, being taken from you for a short time in presence, not in heart, endeavoured the more abundantly to see your face with great desire.
1 Thessalonians 3:13
To the end he may stablish your hearts unblameable in holiness before God, even our Father, at the coming of our Lord Jesus Christ with all his saints.

2 Thessalonians 2:17
Comfort your hearts, and stablish you in every good word and work.
2 Thessalonians 3:5
And the Lord direct your hearts into the love of God, and into the patient waiting for Christ.

1 Timothy 1:5
Now the end of the commandment is charity out of a pure heart, and of a good conscience, and of faith unfeigned:

2 Timothy 2:22
Flee also youthful lusts: but follow righteousness, faith, charity, peace, with them that call on the Lord out of a pure heart.

Hebrews 3:12
Take heed, brethren, lest there be in any of you an evil heart of unbelief, in departing from the living God.
Hebrews 4:12
For the word of God is quick, and powerful, and sharper than any twoedged sword, piercing even to the dividing asunder of soul and spirit, and of the joints and marrow, and is a discerner of the thoughts and intents of the heart.
Hebrews 10:16
This is the covenant that I will make with them after those days, saith the Lord,
I will put my laws into their hearts,
and in their minds will I write them;
Hebrews 10:22
Let us draw near with a true heart in full assurance of faith,
having our hearts sprinkled from an evil conscience,
and our bodies washed with pure water.

James 1:26
If any man among you seem to be religious, and bridleth not his tongue, but deceiveth his own heart, this man's religion is vain.
James 3:14
But if ye have bitter envying and strife in your hearts, glory not, and lie not against the truth.
James 4:8
Draw nigh to God,
and he will draw nigh to you.
Cleanse your hands, ye sinners;
and purify your hearts, ye double minded.
James 5:8
Be ye also patient;
stablish your hearts:
for the coming of the Lord draweth nigh.

1 Peter 1:22
Seeing ye have purified your souls in obeying the truth through the Spirit unto unfeigned love of the brethren, see that ye love one another with a pure heart fervently:

2 Peter 1:19
We have also a more sure word of prophecy; whereunto ye do well that ye take heed, as unto a light that shineth in a dark place, until the day dawn, and the day star arise in your hearts:
2 Peter 2:14
Having eyes full of adultery, and that cannot cease from sin; beguiling unstable souls: an heart they have exercised with covetous practices; cursed children:

1 John 3:19
And hereby we know that we are of the truth, and shall assure our hearts before him.
1 John 3:20
For if our heart condemn us, God is greater than our heart, and knoweth all things.
1 John 3:21
Beloved, if our heart condemn us not, then have we confidence toward God.

Revelation 2:23
And I will kill her children with death; and all the churches shall know that I am he which searcheth the reins and hearts: and I will give unto every one of you according to your works.
Revelation 17:17
For God hath put in their hearts to fulfil his will, and to agree, and give their kingdom unto the beast, until the words of God shall be fulfilled.
Revelation 18:7
How much she hath glorified herself, and lived deliciously, so much torment and sorrow give her: for she saith in her heart, I sit a queen, and am no widow, and shall see no sorrow.

references to "bowels" in the OT and NT can be Semitic references to:
-- having or expressing intense feelings, often feelings of compassion/mercy or love/affection;
-- references to the mind/thinking:

KJV
Genesis 43:30
And Joseph made haste;
for his bowels did yearn upon his brother:
and he sought where to weep;
and he entered into his chamber,
and wept there.

1 Kings 3:26
Then spake the woman whose the living child was unto the king, for her bowels yearned upon her son, and she said,
O my lord, give her the living child,
and in no wise slay it.
But the other said,
Let it be neither mine nor thine,
but divide it.

Song of Solomon 5:4
My beloved put in his hand by the hole of the door,
and my bowels were moved for him.

Isaiah 16:11
Wherefore my bowels shall sound like an harp for Moab,
and mine inward parts for Kirharesh.

Isaiah 63:15
Look down from heaven,
and behold from the habitation of thy holiness and of thy glory:
where is thy zeal and thy strength,
the sounding of thy bowels
and of thy mercies toward me?
are they restrained?

Jeremiah 4:19
My bowels, my bowels!
I am pained at my very heart;
my heart maketh a noise in me;
I cannot hold my peace,
because thou hast heard, O my soul,
the sound of the trumpet,
the alarm of war.
Jeremiah 31:20
Is Ephraim my dear son?
is he a pleasant child?
for since I spake against him,
I do earnestly remember him still:
therefore my bowels are troubled for him;
I will surely have mercy upon him, saith the Lord.

Lamentations 1:20
Behold, O Lord; for I am in distress:
my bowels are troubled;
mine heart is turned within me;
for I have grievously rebelled:
abroad the sword bereaveth,
at home there is as death.

2 Corinthians 6:12
Ye are not straitened in us,
but ye are straitened in your own bowels.
Compare
2 Corinthians 6:12 (HCSB)
You are not limited by us,
but you are limited by your own affections.

Philippians 1:8
For God is my record,
how greatly I long after you all
in the bowels of Jesus Christ.
Philippians 2:1
If there be therefore any consolation in Christ,
if any comfort of love,
if any fellowship of the Spirit,
if any bowels and mercies,

Colossians 3:12
Put on therefore,
as the elect of God,
holy and beloved,
bowels of mercies, kindness,
humbleness of mind, meekness,
longsuffering;

Philemon 1:7
For we have great joy and consolation in thy love,
because the bowels of the saints are refreshed by thee, brother.
Philemon 1:12
Whom I have sent again:
thou therefore receive him,
that is, mine own bowels:
Philemon 1:20
Yea, brother, let me have joy of thee in the Lord:
refresh my bowels in the Lord.

1 John 3:17
But whoso hath this world's good,
and seeth his brother have need,
and shutteth up his bowels of compassion from him,
how dwelleth the love of God in him?

Semitic idiom: "son of __________"

In the original Aramaic of the NT, "son of" and "son (of)" appear frequently, often as part of an idiom. To illustrate:
son of its hour: immediately
son of the rooftop: a lunatic
son of the city: a citizen
son of a man: typically means "a man"/ human/ human being
sons of his house: his family members
At least in Arabic, a "son of the road" is a traveler.
From Errico, 11:
bar-zuaga: son of the yoke, i.e. a companion/friend
bar-hila: son of power, i.e. a soldier
bar-yolpana: son of learning, i.e. a student

Most-- but not all-- of those Aramaic idioms were dispensed with in the translation from Aramaic into Greek. Here are some instances where the Aramaic idiom was retained:

sons of the bridal chamber: wedding guests

Mark 2:19 (HCSB)
Jesus said to them,
"The wedding guests[a: Lit _The sons of the bridal chamber_] cannot fast
while the groom is with them, can they?
As long as they have the groom with them,
they cannot fast.

son of peace: a peaceful person

Luke 10:6 (HCSB)
If a son of peace[a: A peaceful person; one open to the message of the kingdom] is there,
your peace will rest on him;
but if not,
it will return to you.

son of destruction: one destined for destruction

John 17:12 (HCSB)
While I was with them,
I was protecting them by Your name
that You have given Me.
I guarded them and not one of them is lost,
except the son of destruction,[a: The one destined for destruction, loss, or perdition]
so that the Scripture may be fulfilled.

2 Thessalonians 2:3 (HCSB)
Don't let anyone deceive you in any way.
For that day will not come unless the apostasy comes first
and the man of lawlessness is revealed,
the son of destruction.

son of man: typically means "a man"

Hebrews 2:6, quoting the OT (NIV)
"What is mankind that you are mindful of them,
a son of man that you care for him?

son of encouragement: an encourager

Acts 4:36 (NIV)
Joseph, a Levite from Cyprus, whom the apostles called Barnabas (which means "son of encouragement"),
Compare
Acts 4:36 (Younan, directly from the original Aramaic)
Now Yosip, he who was named by the Shelikha 'Bar-Naba,' which is interpreted 'Bara-d'Buyaa' [Son of Comfort/ Consolation/ Encouragement/ Prophecy], a Levite from the region of Cyprus. . . .

Mark 3:17

and Yaqub the son of Zawdee and Yukhanan the brother of Yaqub, to them he gave the name Bnay-Raghshee, that is, Bnay-Raima [Sons of Thunder]

Here are some additional instances of "bar-" i.e. "son of" as part of people's names:

KJV
Matthew 10:3
Philip, and Bartholomew. . . .
Matthew 16:17
And Jesus answered and said unto him, Blessed art thou, Simon Barjona [son of Jonah]. . . .
Matthew 27:17
Therefore when they were gathered together, Pilate said unto them, Whom will ye that I release unto you? Barabbas [son of Father, resembles his father], or Jesus which is called Christ?

Mark 10:46
And they came to Jericho: and as he went out of Jericho with his disciples and a great number of people, blind Bartimaeus [son of Unclean], the son of Timaeus, sat by the highway side begging.

Acts 1:23
And they appointed two, Joseph called Barsabas, who was surnamed Justus, and Matthias.
Acts 13:6
And when they had gone through the isle unto Paphos, they found a certain sorcerer, a false prophet, a Jew, whose name was Barjesus [son of Jesus/Joshua]. . . .

Semitic idiom: "who shall declare his generation?"

The idiom "who shall declare his generation?" means 'his line was cut off/ he had no surviving descendants to carry on the family name. See a PDF

linked to from
https://freelibs.org/peshitta

This Semitic idiom appears in both the OT and the NT:

Isaiah 53:8
He was taken from prison and from judgment:
and who shall declare his generation?
for he was cut off out of the land of the living:
for the transgression of my people was he stricken.

Acts 8:33
In his humiliation his judgment was taken away:
and who shall declare his generation?
for his life is taken from the earth.

Semitic idiom: "gird up your loins"

The Semitic idiom "gird up your loins" means 'get dressed and ready to move out/ gather up your coat's folds and get ready to run/ get prepared.' It appears in the OT, and twice in the Greek translation of the Aramaic NT:

Luke 12:35
Let your loins be girded about,
and your lights burning;

1 Peter 1:13
Wherefore gird up the loins of your mind,
be sober,
and hope to the end for the grace that is to be brought unto you at the revelation of Jesus Christ;

Exodus 12:11
And thus shall ye eat it; with your loins girded, your shoes on your feet, and your staff in your hand; and ye shall eat it in haste: it is the Lord's passover.

1 Kings 18:46
And the hand of the Lord was on Elijah; and he girded up his loins, and ran before Ahab to the entrance of Jezreel.

2 Kings 4:29
Then he said to Gehazi, Gird up thy loins, and take my staff in thine hand, and go thy way: if thou meet any man, salute him not; and if any salute thee, answer him not again: and lay my staff upon the face of the child.
2 Kings 9:1
And Elisha the prophet called one of the children of the prophets, and said unto him, Gird up thy loins, and take this box of oil in thine hand, and go to Ramothgilead:

Job 38:3
Gird up now thy loins like a man;
for I will demand of thee,
and answer thou me.

Jeremiah 1:17
Thou therefore gird up thy loins, and arise, and speak unto them all that I command thee. . . .


Semitic idiom: "set his face to go to _____________"

If someone 'sets his face to go to' a geographical location, that means he has decided to go to that place. This Semitic idiom appears twice in the narration of Luke 9:51-53, and several times in the OT:

Luke 9:51-53 (KJV)
And it came to pass, when the time was come that he should be received up, he stedfastly set his face to go to Jerusalem,
And sent messengers before his face: and they went, and entered into a village of the Samaritans, to make ready for him.
And they did not receive him, because his face was as though he would go to Jerusalem.

Genesis 31:21
So he fled with all that he had; and he rose up, and passed over the river, and set his face toward the mount Gilead.

Numbers 24:1
And when Balaam saw that it pleased the Lord to bless Israel, he went not, as at other times, to seek for enchantments, but he set his face toward the wilderness.

2 Kings 12:17
Then Hazael king of Syria went up, and fought against Gath, and took it: and Hazael set his face to go up to Jerusalem.

Jeremiah 42:15
And now therefore hear the word of the Lord, ye remnant of Judah; Thus saith the Lord of hosts, the God of Israel;
If ye wholly set your faces to enter into Egypt,
and go to sojourn there. . . .
Jeremiah 42:17
So shall it be with all the men that set their faces to go into Egypt to sojourn there; they shall die by the sword. . . .
Jeremiah 44:12
And I will take the remnant of Judah, that have set their faces to go into the land of Egypt to sojourn there, and they shall all be consumed, and fall in the land of Egypt. . . .

Ezekiel 21:16
Go thee one way or other, either on the right hand, or on the left, whithersoever thy face is set.

Semitic idiom: "in/before the face of"

The Semiticism "the face of the Lord" appears in the OT, and twice in the NT. The Semiticism "before the face of" can mean 'in the sight of' or 'in advance of another's going/coming.' It appears in the OT, and in the NT:

Psalm 34:16
The face of the Lord is against them that do evil,
to cut off the remembrance of them from the earth.

Luke 1:76
And thou, child, shalt be called the prophet of the Highest:
for thou shalt go before the face of the Lord to prepare his ways;

1 Peter 3:12, with the last line quoting Psalm 34:16
For the eyes of the Lord are over the righteous,
and his ears are open unto their prayers:
but the face of the Lord is against them that do evil.

Genesis 19:13
For we will destroy this place,
because the cry of them is waxen great before the face of the Lord;
and the Lord hath sent us to destroy it.

1 Samuel 26:20
Now therefore, let not my blood fall to the earth before the face of the Lord:
for the king of Israel is come out to seek a flea,
as when one doth hunt a partridge in the mountains.

Lamentations 2:19
Arise, cry out in the night:
in the beginning of the watches pour out thine heart
like water before the face of the Lord:
lift up thy hands toward him for the life of thy young children, that faint for hunger in the top of every street.
Lamentations 3:35
To turn aside the right of a man before the face of the most High,

Ezekiel 14:3
Son of man, these men have set up their idols in their heart,
and put the stumblingblock of their iniquity before their face: should I be enquired of at all by them?

Joel 2:6
Before their face the people shall be much pained:
all faces shall gather blackness.

Luke 2:31
Which thou hast prepared before the face of all people;

Acts 7:45
Which also our fathers that came after brought in with Jesus into the possession of the Gentiles, whom God drave out before the face of our fathers, unto the days of David;

These are from Luke's narration, and not from his quoting of Semites:

Luke 9:52
And sent messengers before his face: and they went, and entered into a village of the Samaritans, to make ready for him.

Luke 10:1
After these things the Lord appointed other seventy also, and sent them two and two before his face into every city and place, whither he himself would come.

Semitic idioms: 'in the ears of X': X heard
news reaches 'the ears of Y': Y heard the news

In the narration in Acts 11, there is a Semiticism in observing that a "report. . . reached the ears of the assembly":

Acts 11:22 (DARBY)
And the report concerning them reached the ears of the assembly which was in Jerusalem, and they sent out Barnabas to go through as far as Antioch:

Another such Semiticism appears in the book of James:

James 5:4 (KJV)
Behold, the hire of the labourers who have reaped down your fields,
which is of you kept back by fraud, crieth:
and the cries of them which have reaped
are entered into the ears of the Lord of sabaoth.

Matthew quotes a remark that contains the Semiticism:

Matthew 28:14
And if this come to the governor's ears,
we will persuade him, and secure you.

Somewhat along the same lines, 1 Peter mentions that the Lord hears the prayers of the righteous:

1 Peter 3:12, partly quoting Psalm 34:15
For the eyes of the Lord are over the righteous,
and his ears are open unto their prayers:
but the face of the Lord is against them that do evil.

Below are a few of such Semiticisms that appear in the OT.

Exodus 11:2, KJV
Speak now in the ears of the people,
and let every man borrow of his neighbour,
and every woman of her neighbour,
jewels of silver and jewels of gold.

Deuteronomy 32:44
And Moses came and spake all the words of this song in the ears of the people, he, and Hoshea the son of Nun.

Judges 7:3
Now therefore go to, proclaim in the ears of the people, saying,
Whosoever is fearful and afraid, let him return and depart early from mount Gilead.

1 Samuel 11:4
Then came the messengers to Gibeah of Saul,
and told the tidings in the ears of the people:
and all the people lifted up their voices, and wept.

2 Kings 18:26
Then said Eliakim the son of Hilkiah, and Shebna, and Joah, unto Rabshakeh,
Speak, I pray thee, to thy servants in the Syrian language; for we understand it:
and talk not with us in the Jews' language in the ears of the people that are on the wall.

Isaiah 36:11
Then said Eliakim and Shebna and Joah unto Rabshakeh,
Speak, I pray thee, unto thy servants in the Syrian language; for we understand it:
and speak not to us in the Jews' language, in the ears of the people that are on the wall.

Jeremiah 36:6
Therefore go thou, and read in the roll, which thou hast written from my mouth, the words of the Lord in the ears of the people in the Lord's house upon the fasting day:
and also thou shalt read them in the ears of all Judah that come out of their cities.
Jeremiah 36:13
Then Michaiah declared unto them all the words that he had heard,
when Baruch read the book in the ears of the people.
Jeremiah 36:14
Take in thine hand the roll wherein thou hast read in the ears of the people, and come.

Genesis 44:18
let thy servant, I pray thee, speak a word in my lord's ears. . . .

Exodus 10:2
And that thou mayest tell in the ears of thy son, and of thy son's son, what things I have wrought in Egypt. . . .
Exodus 17:14
Write this for a memorial in a book, and rehearse it in the ears of Joshua. . . .

Numbers 11:18
ye have wept in the ears of the Lord, saying, Who shall give us flesh to eat?
Numbers 14:28
Say unto them, As truly as I live, saith the Lord, as ye have spoken in mine ears, so will I do to you:

1 Samuel 3:11
And the Lord said to Samuel, Behold, I will do a thing in Israel, at which both the ears of every one that heareth it shall tingle.
1 Samuel 8:21
And Samuel heard all the words of the people, and he rehearsed them in the ears of the Lord.

2 Samuel 22:7
In my distress I called upon the Lord,
and cried to my God:
and he did hear my voice out of his temple,
and my cry did enter into his ears.

2 Kings 23:2
he read in their ears all the words of the book of the covenant. . . .

Psalm 18:6
In my distress I called upon the Lord,
and cried unto my God:
he heard my voice out of his temple,
and my cry came before him, even into his ears.
Psalm 34:15
The eyes of the Lord are upon the righteous,
and his ears are open unto their cry.
Psalm 130:2
Lord, hear my voice:
let thine ears be attentive to the voice of my supplications.

Isaiah 22:14
And it was revealed in mine ears by the Lord of hosts,
Surely this iniquity shall not be purged from you till ye die,
saith the Lord God of hosts.

Jeremiah 2:2
Go and cry in the ears of Jerusalem, saying, Thus saith the Lord. . . .
Jeremiah 26:15
the Lord hath sent me unto you to speak all these words in your ears.
Jeremiah 36:6
thou shalt read them in the ears of all Judah that come out of their cities.
Jeremiah 36:10
Then read Baruch. . . in the ears of all the people.

Semitic idiom: 'give glory to God': tell the truth, as if you were telling God

John 9 (HCSB)
23 This is why his parents said, "He's of age; ask him."
24 So a second time they summoned the man who had been blind and told him,
"Give glory to God.[d: _Give glory to God_ was a solemn charge to tell the truth; Jos 7:19.]
We know that this man is a sinner!"
25 He answered,
"Whether or not He's a sinner,
I don't know.
One thing I do know:
I was blind,
and now I can see!"
26 Then they asked him,
"What did He do to you?
How did He open your eyes?"

Joshua 7:19
So Joshua said to Achan,
"My son, give glory to the Lord, the God of Israel,
and make a confession to Him.
I urge you, tell me what you have done.
Don't hide anything from me."

Semitic idiom: 'blood upon our heads': the guilt is ours

Joshua 2:19
If anyone goes out the doors of your house,
his blood will be on his own head,
and we will be innocent.
But if anyone with you in the house should be harmed,
his blood will be on our heads.

Acts 18:6
But when they resisted and blasphemed, he shook his robe and told them,
"Your blood is on your own heads!
I am innocent.
From now on I will go to the Gentiles."

Semitic idioms: 'open his/my mouth': speak
'he opened his mouth and said': he said/spoke

From the NT:

Matthew 5:2-- in the narration (KJV)
And he opened his mouth, and taught them, saying,

Matthew 13:35
That it might be fulfilled which was spoken by the prophet, saying,
I will open my mouth in parables;
I will utter things which have been kept secret
from the foundation of the world.

Luke 1:64-- in the narration
And his mouth was opened immediately,
and his tongue loosed,
and he spake,
and praised God.

Acts 8:32
The place of the scripture which he read was this,
He was led as a sheep to the slaughter;
and like a lamb dumb before his shearer,
so opened he not his mouth:
Acts 8:35-- in the narration
Then Philip opened his mouth, and began at the same scripture, and preached unto him Jesus.
Acts 10:34-- in the narration
Then Peter opened his mouth, and said,
Of a truth I perceive that God is no respecter of persons:
Acts 18:14-- in the narration
And when Paul was now about to open his mouth, Gallio said. . . .

Ephesians 6:19-- in a Pauline letter
And for me, that utterance may be given unto me,
that I may open my mouth boldly,
to make known the mystery of the gospel,

Revelation 13:6-- in the narration
And he opened his mouth in blasphemy against God,
to blaspheme his name,
and his tabernacle,
and them that dwell in heaven.

From the OT:

Numbers 22:28
And the Lord opened the mouth of the ass,
and she said unto Balaam,
What have I done unto thee,
that thou hast smitten me these three times?

Judges 11:35
. . . . I have opened my mouth unto the Lord,
and I cannot go back.
Judges 11:36
And she said unto him,
My father, if thou hast opened thy mouth unto the Lord,
do to me according to that which hath proceeded out of thy mouth. . . .

Job 3:1
After this opened Job his mouth,
and cursed his day.
Job 33:2
Behold, now I have opened my mouth,
my tongue hath spoken in my mouth.
Job 35:16
Therefore doth Job open his mouth in vain;
he multiplieth words without knowledge.

Psalm 35:21
Yea, they opened their mouth wide against me, and said,
Aha, aha, our eye hath seen it.
Psalm 38:13
But I, as a deaf man,
heard not;
and I was as a dumb man
that openeth not his mouth.
Psalm 39:9
I was dumb,
I opened not my mouth;
because thou didst it.
Psalm 78:2
I will open my mouth in a parable:
I will utter dark sayings of old:
Psalm 109:2
For the mouth of the wicked and the mouth of the deceitful are opened against me:
they have spoken against me with a lying tongue.

Proverbs 31:9
Open thy mouth, judge righteously,
and plead the cause of the poor and needy.
Proverbs 31:26
She openeth her mouth with wisdom;
and in her tongue is the law of kindness.

Isaiah 53:7
He was oppressed,
and he was afflicted,
yet he opened not his mouth:
he is brought as a lamb to the slaughter,
and as a sheep before her shearers is dumb,
so he openeth not his mouth.

Lamentations 2:16
All thine enemies have opened their mouth against thee:
they hiss and gnash the teeth:
they say. . . .

Ezekiel 3:27
But when I speak with thee,
I will open thy mouth,
and thou shalt say unto them,
Thus saith the Lord God. . . .
Ezekiel 21:22
At his right hand was the divination for Jerusalem,
to appoint captains,
to open the mouth in the slaughter,
to lift up the voice with shouting. . . .
Ezekiel 24:27
In that day shall thy mouth be opened to him which is escaped,
and thou shalt speak,
and be no more dumb. . . .
Ezekiel 33:22
. . . . and my mouth was opened,
and I was no more dumb.

Daniel 10:16
. . . . then I opened my mouth, and spake,
and said unto him that stood before me,
O my lord. . . .

Semitic idiom: the earth opened her mouth

Revelation 12:16 (KJV)
And the earth helped the woman,
and the earth opened her mouth,
and swallowed up the flood
which the dragon cast out of his mouth.

From the OT:

Genesis 4:11
And now art thou cursed from the earth,
which hath opened her mouth
to receive thy brother's blood from thy hand;

Numbers 16:30
But if the Lord make a new thing,
and the earth open her mouth,
and swallow them up,
with all that appertain unto them,
and they go down quick into the pit;
then ye shall understand that
these men have provoked the Lord.
Numbers 16:32
And the earth opened her mouth, and swallowed them up, and their houses, and all the men that appertained unto Korah, and all their goods.
Numbers 26:10
And the earth opened her mouth, and swallowed them up together with Korah. . . .

Deuteronomy 11:6
And what he did unto Dathan and Abiram, the sons of Eliab, the son of Reuben: how the earth opened her mouth, and swallowed them up, and their households, and their tents, and all the substance that was in their possession, in the midst of all Israel. . . .

Semitic idiom: the factuality of an allegation being established 'by the mouth of witnesses'

Matthew 18:16 (KJV)
But if he will not hear thee,
then take with thee one or two more,
that in the mouth of two or three witnesses
every word may be established.

2 Corinthians 13:1
In the mouth of two or three witnesses
shall every word be established.

From the OT:

Numbers 35:30
Whoso killeth any person,
the murderer shall be put to death by the mouth of witnesses:
but one witness shall not testify against any person to cause him to die.

Deuteronomy 17:6
At the mouth of two witnesses, or three witnesses,
shall he that is worthy of death be put to death;
but at the mouth of one witness
he shall not be put to death.

Deuteronomy 19:15
One witness shall not rise up against a man
for any iniquity, or for any sin,
in any sin that he sinneth:
at the mouth of two witnesses,
or at the mouth of three witnesses,
shall the matter be established.

Semitic idiom: God examines people's kidneys

Revelation 2:23 (HCSB)
I will kill her children with the plague.
Then all the churches will know that
I am the One who examines minds[b: Lit _kidneys_] and hearts,
and I will give to each of you according to your works.

Revelation 2:23 (MOUNCE)
. . . . searches eraunao minds nephros and kai hearts kardia. . . .

Clicking on "nephros" yields:
"(nephros). . . .
a kidney; pl. . . . . , the kidneys, reins; from the Hebrew the reins regarded as a seat of desire and affection"

Revelation 2:23 (KJV)
And I will kill her children with death;
and all the churches shall know that
I am he which searcheth the reins and hearts:
and I will give unto every one of you according to your works.

Compare

Jeremiah 17:10 (KJV)
I the Lord search the heart,
I try the reins,
even to give every man according to his ways,
and according to the fruit of his doings.

Some more parallels from the OT appear below.

//////////////////////////
Psalm 7:9
Oh let the wickedness of the wicked come to an end;
but establish the just:
for the righteous God trieth the hearts and reins.

Psalm 26:2
Examine me, O Lord,
and prove me;
try my reins
and my heart.

Jeremiah 11:20
But, O Lord of hosts,
that judgest righteously,
that triest the reins and the heart,
let me see thy vengeance on them:
for unto thee have I revealed my cause.

Jeremiah 20:12
But, O Lord of hosts,
that triest the righteous,
and seest the reins and the heart,
let me see thy vengeance on them:
for unto thee have I opened my cause.

Incidentally, here is a different usage of "kidneys" in the KJV:

Deuteronomy 32:14 (KJV)
Butter of kine,
and milk of sheep,
with fat of lambs,
and rams of the breed of Bashan,
and goats,
with the fat of kidneys of wheat;
and thou didst drink the pure blood of the grape.

The KJV speaks of
"the fat of kidneys of wheat" and
"the pure blood of the grape,"
which other translations more-understandably render as
[NET Bible]"the best of the kernels of wheat"
and [HCSB]"wine from the finest grapes."

Deuteronomy 32:14 New English Translation (NET Bible)
butter from the herd
and milk from the flock,
along with the fat of lambs,
rams and goats of Bashan,
along with the best of the kernels of wheat;
and from the juice of grapes you drank wine.

Semitic idiom: come from loins = descend from

Quoting a Semite:

Acts 2:30
Therefore being a prophet,
and knowing that God had sworn with an oath to him,
that of the fruit of his loins,
according to the flesh,
he would raise up Christ to sit on his throne;

From narration in the NT:

Hebrews 7:5
And verily they that are of the sons of Levi,
who receive the office of the priesthood,
have a commandment to take tithes
of the people according to the law,
that is, of their brethren,
though they come out of the loins of Abraham:

Hebrews 7:10
For he was yet in the loins of his father,
when Melchisedec met him.

From the OT:

Genesis 35:11
And God said unto him,
I am God Almighty:
be fruitful and multiply;
a nation and a company of nations shall be of thee,
and kings shall come out of thy loins;

Genesis 46:26
All the souls that came with Jacob into Egypt,
which came out of his loins,
besides Jacob's sons' wives,
all the souls were threescore and six;
Exodus 1:5
And all the souls that came out of the loins of Jacob were seventy souls:
for Joseph was in Egypt already.

1 Kings 8:19
Nevertheless thou shalt not build the house;
but thy son that shall come forth out of thy loins,
he shall build the house unto my name.
2 Chronicles 6:9
Notwithstanding thou shalt not build the house;
but thy son which shall come forth out of thy loins,
he shall build the house for my name.

Semitic idiom: from the womb = from birth

Quoting Semites:

Matthew 19:12
For there are some eunuchs, which were so born from their mother's womb:
and there are some eunuchs, which were made eunuchs of men:
and there be eunuchs, which have made themselves eunuchs for the kingdom of heaven's sake.
He that is able to receive it, let him receive it.

Luke 1:15
For he shall be great in the sight of the Lord,
and shall drink neither wine nor strong drink;
and he shall be filled with the Holy Ghost,
even from his mother's womb.

In narrative sections of the NT:

Acts 3:2
And a certain man lame from his mother's womb was carried,
whom they laid daily at the gate of the temple which is called Beautiful,
to ask alms of them that entered into the temple;

Acts 14:8
And there sat a certain man at Lystra,
impotent in his feet,
being a cripple from his mother's womb,
who never had walked:

Galatians 1:15
But when it pleased God,
who separated me from my mother's womb,
and called me by his grace,

From the OT:

Judges 16:17
That he told her all his heart, and said unto her,
There hath not come a razor upon mine head;
for I have been a Nazarite unto God from my mother's womb:
if I be shaven,
then my strength will go from me,
and I shall become weak,
and be like any other man.
Job 31:18
(For from my youth he was brought up with me, as with a father,
and I have guided her from my mother's womb;)

Psalm 22:10
I was cast upon thee from the womb:
thou art my God from my mother's belly.
Psalm 71:6
By thee have I been holden up from the womb:
thou art he that took me out of my mother's bowels:
my praise shall be continually of thee.

Isaiah 49:1
Listen, O isles, unto me;
and hearken, ye people, from far;
The Lord hath called me from the womb;
from the bowels of my mother hath he made mention of my name.

Semitic idiom: seed of _________ = descended from _________, literally or metaphorically

NT instances quoting Semites are less-impressive than narrative portions, e. g. Paul's use of the Semiticism in his letters to various churches.

1 Chronicles 16:13 (KJV)
O ye seed of Israel his servant,
ye children of Jacob, his chosen ones.
Job 5:25
Thou shalt know also that thy seed shall be great,
and thine offspring as the grass of the earth.
Job 21:8
Their seed is established in their sight with them,
and their offspring before their eyes.
Psalm 102:28
The children of thy servants shall continue,
and their seed shall be established before thee.
Psalm 105:6
O ye seed of Abraham his servant,
ye children of Jacob his chosen.
Isaiah 44:3
. . . . I will pour my spirit upon thy seed,
and my blessing upon thine offspring:

Revelation 12:17
And the dragon was wroth with the woman,
and went to make war with the remnant of her seed,
which keep the commandments of God,
and have the testimony of Jesus Christ.
Genesis 3:15
And I will put enmity
between thee and the woman,
and between thy seed and her seed;
it shall bruise thy head,
and thou shalt bruise his heel.
Isaiah 53:10
Yet it pleased the Lord to bruise him;
he hath put him to grief:
when thou shalt make his soul an offering for sin,
he shall see his seed,
he shall prolong his days,
and the pleasure of the Lord shall prosper in his hand.

Romans 9:29
And as Esaias said before,
Except the Lord of Sabaoth had left us a seed,
we had been as Sodoma,
and been made like unto Gomorrha.

Galatians 3:19
Wherefore then serveth the law?
It was added because of transgressions,
till the seed should come to [about?] whom the promise was made;
and it was ordained by angels in the hand of a mediator.

'SEED'/ AN OFFSPRING FOR A BROTHER

Matthew 22:24
Saying, Master, Moses said,
If a man die, having no children,
his brother shall marry his wife,
and raise up seed unto his brother.
Luke 20:28
Saying, Master, Moses wrote unto us,
If any man's brother die, having a wife,
and he die without children,
that his brother should take his wife,
and raise up seed unto his brother.
Mark 12:19
Master, Moses wrote unto us,
If a man's brother die,
and leave his wife behind him,
and leave no children,
that his brother should take his wife,
and raise up seed unto his brother.
Mark 12:20
Now there were seven brethren:
and the first took a wife,
and dying left no seed.
Mark 12:21
And the second took her, and died,
neither left he any seed:
and the third likewise.
Mark 12:22
And the seven had her,
and left no seed:
last of all the woman died also.

Compare:

Genesis 38:8
And Judah said unto Onan,
Go in unto thy brother's wife, and marry her,
and raise up seed to thy brother.
Genesis 38:9
And Onan knew that the seed [offspring] should not be his;
and it came to pass, when he went in unto his brother's wife,
that he spilled it [his semen] on the ground,
lest that he should give seed to his brother.

ABRAHAM'S 'SEED'/ DESCENDANTS

Luke 1:55
As he spake to our fathers,
to Abraham, and to his seed for ever.
Genesis 17:7
And I will establish my covenant between me and thee
and thy seed after thee in their generations for an everlasting covenant,
to be a God unto thee,
and to thy seed after thee.
John 8:33
They answered him,
We be Abraham's seed,
and were never in bondage to any man:
how sayest thou, Ye shall be made free?
John 8:37
I know that ye are Abraham's seed;
but ye seek to kill me,
because my word hath no place in you.
Acts 3:25
Ye are the children of the prophets,
and of the covenant which God made with our fathers,
saying unto Abraham,
And in thy seed shall all the kindreds of the earth be blessed.
Genesis 22:18
And in thy seed shall all the nations of the earth be blessed;
because thou hast obeyed my voice.
Acts 7:5
And he gave him none inheritance in it,
no, not so much as to set his foot on:
yet he promised that he would give it to him for a possession,
and to his seed after him,
when as yet he had no child.
Deuteronomy 1:8
Behold, I have set the land before you:
go in and possess the land which
the Lord sware unto your fathers, Abraham, Isaac, and Jacob,
to give unto them and to their seed after them.

Acts 7:6
And God spake on this wise, That
his seed should sojourn in a strange land; and that
they should bring them into bondage,
and entreat them evil four hundred years.
Genesis 15:13
And he said unto Abram,
Know of a surety that
thy seed shall be a stranger in a land that is not theirs,
and shall serve them;
and they shall afflict them four hundred years;

Romans 4:13
For the promise, that he should be the heir of the world,
was not to Abraham, or to his seed, through the law,
but through the righteousness of faith.
Romans 4:16
Therefore it is of faith, that it might be by grace;
to the end the promise might be sure to all the seed;
not to that only which is of the law,
but to that also which is of the faith of Abraham;
who is the father of us all,

Romans 4:18
Who against hope believed in hope,
that he [Abraham] might become the father of many nations,
according to that which was spoken,
So shall thy seed be.
Romans 9:7
Neither, because they are the seed of Abraham,
are they all children: but,
In Isaac shall thy seed be called.
Romans 9:8
That is, They which are the children of the flesh,
these are not the children of God:
but the children of the promise are counted for the seed.
Romans 11:1
I say then, Hath God cast away his people?
God forbid.
For I also am an Israelite,
of the seed of Abraham,
of the tribe of Benjamin.
2 Corinthians 11:22
Are they Hebrews? so am I.
Are they Israelites? so am I.
Are they the seed of Abraham? so am I.

Galatians 3:16
Now to Abraham and his seed were the promises made.
He saith not, And to seeds, as of many;
but as of one, And to thy seed, which is Christ.
Galatians 3:29
And if ye be Christ's,
then are ye Abraham's seed,
and heirs according to the promise.

Hebrews 11:11
Through faith also Sara [Abraham's wife] herself received strength to conceive seed,
and was delivered of a child when she was past age,
because she judged him [God] faithful who had promised.
Genesis 17:19
And God said,
Sarah thy wife shall bear thee a son indeed;
and thou shalt call his name Isaac:
and I will establish my covenant with him for an everlasting covenant,
and with his seed after him.
Hebrews 11:18
Of whom it was said, That
in Isaac shall thy [Abraham's] seed be called:

DAVID'S 'SEED'/ DESCENDANTS

John 7:42
Hath not the scripture said, That
Christ cometh of the seed of David,
and out of the town of Bethlehem,
where David was?
Acts 13:22
Of this man's [David's] seed hath God according to his promise
raised unto Israel a Saviour, Jesus:
Romans 1:3
Concerning his Son Jesus Christ our Lord,
which was made of the seed of David according to the flesh;
2 Timothy 2:8
Remember that Jesus Christ of the seed of David
was raised from the dead according to my gospel:

1 Samuel 20:42
And Jonathan said to David,
Go in peace, forasmuch as we have sworn
both of us in the name of the Lord, saying,
The Lord be between me and thee,
and between my seed and thy seed for ever. . . . .
2 Samuel 7:12
And when thy days be fulfilled,
and thou [David] shalt sleep with thy fathers,
I will set up thy seed after thee,
which shall proceed out of thy bowels,
and I will establish his kingdom.
2 Samuel 22:51
He is the tower of salvation for his king:
and sheweth mercy to his anointed,
unto David, and to his seed for evermore.

1 Kings 2:33
Their blood shall therefore return
upon the head of Joab, and upon the head of his seed for ever:
but upon David, and upon his seed,
and upon his house, and upon his throne,
shall there be peace for ever from the Lord.
1 Kings 11:39
And I will for this afflict the seed of David,
but not for ever.

Psalm 18:50
Great deliverance giveth he to his king;
and sheweth mercy to his anointed,
to David, and to his seed for evermore.

Jeremiah 33:22
As the host of heaven cannot be numbered,
neither the sand of the sea measured:
so will I multiply the seed of David my servant,
and the Levites that minister unto me.
Jeremiah 33:26
Then will I cast away the seed of Jacob and David my servant,
so that I will not take any of his seed to be rulers
over the seed of Abraham, Isaac, and Jacob:
for I will cause their captivity to return,
and have mercy on them.

'SEED' USED AS IN 'NATURE OF'
?: any parallels from the OT?

Hebrews 2:16
For verily he took not on him the nature of angels;
but he took on him the seed of Abraham.

1 Peter 1:23
Being born again,
not of corruptible seed,
but of incorruptible,
by the word of God,
which liveth and abideth for ever.

1 John 3:9 Note also the chiastic structure.
Whosoever is born of God
doth not commit sin;
for his seed remaineth in him:
and he cannot sin,
because he is born of God.
Semiticism: doubling in Matthew 21:41

In dialogue:

Matthew 21 (based on Younan)

40. Therefore, when the lord of the vineyard comes,
what should he do to those laborers?"
41. They were saying to him,

"He will d'bish-bish [of'evil-evil, or: of'bad-bad, i.e. savagely] destroy them. . . .

The Greek translator of the original Aramaic left in the doubled adjectives to get "kakous kakOs apolesei autous," which could be rendered as "EVIL [-ones] EVILly he-SHALL-BE-destroyING them." See a PDF at
http://www.scripture4all.org

The HCSB came up with "completely destroy those terrible men."

Matthew Black states that "repetition of an adjective or an adverb to express the elative is idiomatic Hebrew and Aramaic," but then mentions two instances where such doubling exists in Greek writings. He (erroneously) opines that the Matthew 21:41 passage was originally in Greek and had doubling in Greek. See
Black, Matthew. _An Aramaic Approach to the Gospels and Acts_, 3rd edition (1967, 1998), 359pp., 118.

Semiticism: doubling of a word in Mark 4:41

Most notably, an Aramaic--> Greek (and later into English) rendering of Mark 4:41 has this in a narrative section. In the OT, it appears to be two similar verbs, whereas in the NT sometimes it's that (I'm thinking of "answered and said"), but sometimes it's two similar words with one a verb and one a noun.

Genesis 2:16-17 Young's Literal Translation (YLT)
And Jehovah God layeth a charge on the man, saying,
'Of every tree of the garden
eating thou dost eat;
and of the tree of knowledge of good and evil,
thou dost not eat of it,
for in the day of thine eating of it -
dying thou dost die.'

'eating you do eat' = you may freely eat
'dying you do die' = surely/assuredly/certainly you will die

Genesis 18:10 (YLT)
and he saith,
'returning I return unto thee,
about the time of life, and lo,
to Sarah thy wife a son.'

'returning I return' = I will assuredly return

Genesis 43:3 (YLT)
And Judah speaketh unto him, saying,
'The man protesting protested to us, saying,
Ye do not see my face without your brother [being] with you;
'the man protesting protested to us' = the man solemnly warned us

Mark 4:41 (YLT)
and they feared a great fear, and said one to another,
'Who, then, is this, that even the wind and the sea do obey him?'

'they feared a great fear' = they were extremely afraid

The MOUNCE's transliteration of the Greek translation of the original Aramaic:
"phobeomai megas phobos"
Another transliteration is
"ephobEthEsan phobon megan" in a PDF at
http://www.scripture4all.org

Mark 4:41 (Younan)

And they feared (with) a great fear, and were saying to one another,

"Who indeed is this, that the winds and the sea obey him?"

Semiticism: doubling in Mark 6:39-40

The original Aramaic for Mark 6:39-40 has 4 doublings in narration.

Mark 6 (based on Younan)
39. And he commanded them to seat everyone smkin-smkin [by groups] upon the grass.
40. And they sat smkin-smkin [by groups] of maa-maa [hundreds] and of khmshin-khmshin [fifties].

The Greek translator of Mark left in 2 of the 4 doublings:

Mark 6 (KJV)
39. And he commanded them to make all sit down sumposia-sumposia [by companies] upon the green grass.
40. And they sat down prasiai-prasiai [in ranks], by hundreds, and by fifties.
See the a PDF at
http://www.scripture4all.org

=======================.
Semiticism: doubling in John 3:29

Quoting the Semite John the Baptist:

John 3:29 (YLT)
he who is having the bride is bridegroom,
and the friend of the bridegroom,
who is standing and hearing him,
with joy doth rejoice
because of the voice of the bridegroom;
this, then, my joy hath been fulfilled.

'with joy does rejoice' = rejoices greatly

The MOUNCE chose to not show the doubling.
The doubling is transliterated in a PDF as
"chara chairei"/ to-joy is-rejoicing.
PDF at http://www.scripture4all.org

John 3:29 (based on Younan of peshitta.org)

He who has the bride is the bridegroom,
but the friend of the bridegroom,
he who stands and listens to him,

rejoices (with) great joy because of the voice of the bridegroom.

Therefore behold, this my joy is full.

=========================.
Semiticism: doubling in Hebrews 6:13-14

Quoting the OT:

Hebrews 6:13-14 (KJV)
For when God made promise to Abraham,
because he could swear by no greater,
he sware by himself, Saying,
Surely blessing I will bless thee,
and multiplying I will multiply thee.

'blessing I will bless you' = I will bless you greatly

The MOUNCE chose to not show the doubling.
The doublings "blessing I will bless. . . multiplying I will multiply" are transliterated in a PDF as
"eulogOn eulogEsO. . . plEthunOn plEthunO." PDF at
http://www.scripture4all.org

For reference:
Genesis 22:17
That in blessing I will bless thee,
and in multiplying I will multiply thy seed
as the stars of the heaven,
and as the sand which is upon the sea shore;
and thy seed shall possess the gate of his enemies;

'in multiplying I will multiply your seed' =
I will multiply your descendants greatly-- I will make your descendants numerous

'your seed will possess the gate of his enemies' =
your descendants will take/possess the cities of enemies

Re: gates, compare
Matthew 16:18
And I say also unto thee, That
thou art Peter,
and upon this rock I will build my church;
and the gates of hell [the original Aramaic: Sheol] shall not prevail against it.

[davidf...@gmail.com]

'Jesus never claimed to be divine'
Do you agree with me that the prophet Jesus was crucified because certain people thought that Jesus claimed to be God, and were very upset about what they thought he'd claimed?

Matthew 26 (NKJV)
https://www.biblegateway.com/passage/?search=Matthew+26&version=NKJV
63 But Jesus kept silent. And the high priest answered and said to Him, “I put You under oath by the living God: Tell us if You are the Christ, the Son of God!”
64 Jesus said to him, “It is as you said. Nevertheless, I say to you, hereafter *you will see the Son of Man* sitting at the right hand of the Power, and *coming on the clouds of heaven.”*
65 Then the high priest tore his clothes, saying, “He has spoken blasphemy! What further need do we have of witnesses? Look, now you have heard His blasphemy! 66 What do you think?” They answered and said, “He is deserving of death.”

Daniel 7
https://www.biblegateway.com/passage/?search=Daniel+7&version=NKJV
13 “I was watching in the night visions,
And behold, One like *the Son of Man,*
*Coming with the clouds of heaven!*
He came to the Ancient of Days,
And they brought Him near before Him.
14 Then to Him was given dominion and glory and a kingdom,
That all peoples, nations, and languages should serve Him.
His dominion is an everlasting dominion,
Which shall not pass away,
And His kingdom the one
Which shall not be destroyed.

[davidf...@gmail.com]

'All the prophets preached the ONENESS of god and taught strict monotheism'
Do you see here any places where the prophet Jesus lied?:

John 14 (NKJV)
https://www.biblegateway.com/passage/?search=John+14&version=NKJV
14 “Let not your heart be troubled; you believe in God, believe also in Me. .... 5 Thomas said to Him, “Lord, we do not know where You are going, and how can we know the way?” 6 Jesus said to him, “I am the way, the truth, and the life. No one comes to the Father except through Me. 7 “If you had known Me, you would have known My Father also; and from now on you know Him and have seen Him.” 8 Philip said to Him, “Lord, show us the Father, and it is sufficient for us.”
9 Jesus said to him, “Have I been with you so long, and yet you have not known Me, Philip? He who has seen Me has seen the Father; so how can you say, ‘Show us the Father’? 10 Do you not believe that I am in the Father, and the Father in Me? The words that I speak to you I do not speak on My own authority; but the Father who dwells in Me does the works. 11 Believe Me that I am in the Father and the Father in Me, or else believe Me for the sake of the works themselves.

[davidf...@gmail.com]

'Muhammed was a leading example to mankind'
Which if any of these things do you think Muhammed _didn't_ do?:

From
http://www.answeringmuslims.com/2011/10/response-to-kim-muhammads-worst-deeds.html
Here are some of the things I find particularly egregious (in no particular order).
(1) Muhammad had sex with a (prepubescent) nine-year-old girl.
(2) Muhammad married more women than his own revelations allowed (he received a "special" revelation giving him the privilege of violating Surah 4:3).
(3) Muhammad married the wife of his own adopted son.
(4) Muhammad had sex with his slave girls.
(5) Muhammad attempted suicide.
(6) Muhammad delivered a revelation to his followers promoting polytheism.
(7) Muhammad supported idolatrous pagan practices such as kissing a black rock and bowing down to the Ka’ba.
(8) Muhammad ordered his followers to assassinate people who criticized him or his religion.
(9) Muhammad beheaded hundreds of Jews for trying to defend themselves once they realized he was eliminating them.
(10) Muhammad started a war with Mecca when he had a chance to live in peace in Medina.
(11) Muhammad committed numerous acts of terrorism.
(12) Muhammad enslaved thousands of people.
(13) Muhammad allowed his followers to rape their female captives (though he took the most beautiful captive back to his own tent).
(14) Muhammad told his followers it’s okay to beat their wives into submission.
(15) Muhammad hit his wife Aisha.
(16) Muhammad broke an oath to his wives (after receiving a "revelation" giving him permission to break his oaths).
(17) Muhammad wanted to divorce one of his wives once she had become old and unattractive.
(18) Muhammad showed favoritism among his wives.
(19) Muhammad told his followers that women are stupid and that their testimony is unreliable.
(20) Muhammad tortured people for money.
(21) Muhammad supported his religion by robbing people.
(22) Muhammad preached a message of violence, oppression, and cruelty.
(23) Muhammad taught his followers to believe in a god who loves only them, and no one else.
(24) Muhammad ordered his followers not to be friends with non-Muslims.
(25) Muhammad commanded his followers to fight and subjugate non-Muslims.
(26) Muhammad said that Ethiopians have "heads like raisins."
(27) Muhammad allowed his followers to have sex with prostitutes (though, according to some sources, he eventually changed his mind).

It's a start. As always, I'm happy to help Kim learn about her prophet!
Posted by David Wood

Do you believe God said this? or do you think Muhammad put words in God's mouth with this?:

[davidf...@gmail.com]

"Quantum mechanics explained us 'creation' of particles from the energy and space.... quantum physics actually explains 'before big bang' (there is no time, and 'nothing' isn't actually nothing so this one gets complicated) although we don't really know for sure due to difficulties to experiment on the subject" The universe is currently expanding. As we look backward in time, the surface area of the universe goes to 0, as demonstrated by Hawking's singularity theorems. Are you telling me that QM can explain the appearance of particles within something with 0 surface area and hence no space?

"Abiogenesis explains the creation of cells and first living being from chemicals. (many details are unknown but it was proved in a lab that it's possible)"
Who was the owner of that lab? I'd imagine they'd be famous for observing spontaneous generation, but I haven't heard of him/her.

"Complexion is not only not a mystery, but it is necessary and expected" What's your explanation for the information encoded in biology? Computer code is generated by intelligent human coders; I'm eager to hear how you think the information encoded in biological organisms originated.

"god is already 'something', and more than that he is already complicated" A human being is already 'something', and more than that he/she is already complicated-- and yet you postulate the existence of a human intelligence(s) when looking at written information. You're being inconsistent if you say 'a human intelligence was behind the origination of this written information, but I refuse to say intelligence was behind the origination of this biological information, because then I'd be postulating the involvement of something complicated.'

"god is already 'something', and more than that he is already complicated, so it is not only not answering the question but goes against the logic of the same argument" Spacetime began to exist in the big bang. Biological life exists within the universe, and the universe began to exist, so therefore biological life began to exist. Postulating that an uncreated-yet-existing, non-material superintellect created expanding spacetime, and created biological life, is eminently sensible. Logic says that things that began to exist (e.g., expanding spacetime and biological life) require a cause(s) of their beginning to exist. Logic says that something that exists yet didn't begin to exist (e.g., an uncreated-yet-existing, non-material superintellect) doesn't have a cause of its beginning to exist-- because it never began to exist.

[davidf...@gmail.com]

Some paintings of Jesus by a girl who was taught by God how to paint, and has seen visions of Jesus, are at
https://akiane.com/product/jesus/
https://akiane.com/product/i-am/
https://akiane.com/product/jesus-the-missing-years/
https://akiane.com/product/dreams/
https://akiane.com/product/father-forgive-them/
https://akiane.com/product/prince-of-peace/

[davidf...@gmail.com]

Muhammed is in hell according to:

Sahih Bukhari, Volume 1, Book 12, Number 770, cited at
https://davidiqbalkarim.wordpress.com/2013/07/24/the-quran-testifies-that-muhammad-is-in-hell/
Narrated Abu Huraira: .... Allah will call them, and As-Sirat (a bridge) will be laid across Hell and I (Muhammad) shall be the first amongst the Apostles to cross it with my followers. Nobody except the Apostles will then be able to speak and they will be saying then, ‘O Allah! Save us. O Allah Save us.’
....
In corroboration with the above Hadith, the Qur’an says that all Muslims – every single one of them – will be taken to Hell.
Surah 19:71: “It is the inevitable decree of your Lord that every one of you will be taken to hell.” (Sarwar)
“There is not one of you who shall not pass through the confines of Hell.” (Dawood)

[davidf...@gmail.com]

Do you want to join Muhammad in hell? Or do you want to join the prophet Jesus in heaven?

https://davidiqbalkarim.wordpress.com/2013/07/24/the-quran-testifies-that-muhammad-is-in-hell/
Let the Qur’an itself give us a classification of the Islamic Hell:
Surah 74:28-30: “It leaveth not (any thing unconsumed), neither doth it suffer (any thing) to escape: It scorcheth men’s flesh: Over the same (are) nineteen (angels appointed).” (Sale)

The difference between Allah and Jehovah is that Allah promises Hell-fire for his worshippers while Jehovah promises Eternal life. It is a tragic that all Muslims are waiting for this “fiery destiny.” As noted, Muhammad is in Hell. But what about Jesus Christ? Concerning Jesus Christ, the Qur’an itself testifies in Surah 4:158:
“But Allah took him (Jesus) up unto Himself and he is in the heavens.” (Hilali-Khan)

Jesus is in Heaven while Muhammad is in Hell. Thus, it can be seen that the difference between Jesus and Muhammad is the same as the difference between Heaven and Hell. And concerning the followers of Jesus Christ, the Qur’an states:

Surah 3:55: “Behold! Allah said: ‘O Jesus! I will take thee and raise thee to Myself and clear thee of the falsehood of those who blaspheme; I will make those who follow thee superior to those who disbelieve until the Day of Resurrection.” (Yusuf Ali)
Allah said: “O Jesus! I am going to recall you (from your mission) and raise you up to Myself. I will clean you of those who rejected you and exalt your followers above the unbelievers until the Day of Resurrection; then to Me shall be your return and I shall judge those matters in which you have been disputing. (F. Malik)

[davidf...@gmail.com]

Does the Allah of Islam love me, a non-Muslim?

https://www.thespiritofislam.com/god-allah/48-the-difference-between-allah-of-the-muslims-and-god-of-the-christians-in-their-godhead.html
This man, or that man gave a part of his liver to someone, and we praise those people for their sacrifice. God did not give a kidney, or a part of the liver. God the Son said, "I am going to die for the man I created, to show him my love; to show him the love of the triune God." And this is why we read, "For God so loved the world that He gave His only begotten Son." So God loved, that He gave. And God the Son gave Himself....

[davidf...@gmail.com]

"After ALL of these obstacles that He set before you through his agent (Satan) he would condemn you to ETERNAL hellfire? Why is this a torture forever? Why not just kill us? It is sadistic"
The God of the Bible is a good father. Good fathers aren't sadists. Any punishment God allows is for a good, reformative, restorative purpose. The idea that God lets people get tortured forever is a lie from the devil trying to besmirch God's good, loving character. In the end, God will get all of his wayward sons and daughters back to himself; all the lost coins will be found; all the lost sheep will be located and brought home; all the prodigals will be patiently waited for. Hell itself will be destroyed. The prophet Jesus-- who has the keys to hell-- preached once in hell, and I bet he'll do so again.

[davidf...@gmail.com]

Numbers 31:17 Balaam was prevented by God from cursing Israel, so Balaam told Balak to instead erode the sexual integrity of the Israelites. As part of the fallout of the harlotry, 24,000 Israelites died in a plague.
Re: [Numbers 31:17]"kill every woman who has known a man intimately," do you think those women that participated in the scheme to downgrade the sexual integrity of the men of Israel by seducing them (and simultaneously encouraging them to worship the false Baal of Peor) should have been permitted to remain alive? (making much more likely another devastating plague)
Re: [Numbers 25:5]"Moses said to the judges of Israel, 'Every one of you kill his men who were joined to Baal of Peor,'” do you think the Israeli men who participated in the harlotry should have been permitted to remain alive?
Re: [Numbers 31:18]"But keep alive for yourselves all the young girls who have not known a man intimately," that verse says the females who didn't participate in seducing Israelis were to be kept alive, and Deuteronomy 21:10-14 prohibits captured women from being raped and discarded.

Revelation 2:14
https://www.biblegateway.com/quicksearch/?quicksearch=balaam&qs_version=NKJV&limit=500
But I have a few things against you, because you have there those who hold the doctrine of Balaam, who taught Balak to put a stumbling block before the children of Israel, to eat things sacrificed to idols, and to commit sexual immorality.

Numbers 31 (NKJV)
https://www.biblegateway.com/passage/?search=numbers+31&version=NKJV
31 And the Lord spoke to Moses, saying: 2 “Take vengeance on the Midianites for the children of Israel. ....
3 So Moses spoke to the people, saying, “Arm some of yourselves for war, and let them go against the Midianites to take vengeance for the Lord on Midian. 4 A thousand from each tribe of all the tribes of Israel you shall send to the war.”
6 Then Moses sent them to the war.... 7 And they warred against the Midianites, just as the Lord commanded Moses, and they killed all the males. 8 They killed the kings of Midian with the rest of those who were killed—Evi, Rekem, Zur, Hur, and Reba, the five kings of Midian. Balaam the son of Beor they also killed with the sword.
9 And the children of Israel took the women of Midian captive, with their little ones, and took as spoil all their cattle, all their flocks, and all their goods. 10 They also burned with fire all the cities where they dwelt, and all their forts. 11 And they took all the spoil and all the booty—of man and beast.
12 Then they brought the captives, the booty, and the spoil to Moses, to Eleazar the priest, and to the congregation of the children of Israel, to the camp in the plains of Moab by the Jordan, across from Jericho. 13 And Moses, Eleazar the priest, and all the leaders of the congregation, went to meet them outside the camp. 14 But Moses was angry with the officers of the army, with the captains over thousands and captains over hundreds, who had come from the battle.
15 And Moses said to them: “Have you kept all the women alive? 16 Look, these women caused the children of Israel, through the counsel of Balaam, to trespass against the Lord in the incident of Peor, and there was a plague among the congregation of the Lord. 17 Now therefore, kill every male among the little ones, and kill every woman who has known a man intimately. 18 But keep alive for yourselves all the young girls who have not known a man intimately.

Numbers 25 (NKJV)
https://www.biblegateway.com/passage/?search=numbers+25&version=NKJV
25 Now Israel remained in Acacia Grove, and the people began to commit harlotry with the women of Moab. 2 They invited the people to the sacrifices of their gods, and the people ate and bowed down to their gods. 3 So Israel was joined to Baal of Peor, and the anger of the Lord was aroused against Israel.
4 Then the Lord said to Moses, “Take all the leaders of the people and hang the offenders before the Lord, out in the sun, that the fierce anger of the Lord may turn away from Israel.”
5 So Moses said to the judges of Israel, “Every one of you kill his men who were joined to Baal of Peor.”
6 And indeed, one of the children of Israel came and presented to his brethren a Midianite woman in the sight of Moses and in the sight of all the congregation of the children of Israel, who were weeping at the door of the tabernacle of meeting. 7 Now when Phinehas the son of Eleazar, the son of Aaron the priest, saw it, he rose from among the congregation and took a javelin in his hand; 8 and he went after the man of Israel into the tent and thrust both of them through, the man of Israel, and the woman through her body. So the plague was stopped among the children of Israel. 9 And those who died in the plague were twenty-four thousand.
10 Then the Lord spoke to Moses, saying: 11 “Phinehas the son of Eleazar, the son of Aaron the priest, has turned back My wrath from the children of Israel, because he was zealous with My zeal among them, so that I did not consume the children of Israel in My zeal. ....
16 Then the Lord spoke to Moses, saying:
17 “Harass the Midianites, and attack them; 18 for they harassed you with their schemes by which they seduced you in the matter of Peor and in the matter of Cozbi, the daughter of a leader of Midian, their sister, who was killed in the day of the plague because of Peor.”

Deuteronomy 21 (NKJV)
https://www.biblegateway.com/passage/?search=Deuteronomy+21&version=NKJV
10 “When you go out to war against your enemies, and the Lord your God delivers them into your hand, and you take them captive, 11 and you see among the captives a beautiful woman, and desire her and would take her for your wife, 12 then you shall bring her home to your house, and she shall shave her head and trim her nails. 13 She shall put off the clothes of her captivity, remain in your house, and mourn her father and her mother a full month; after that you may go in to her and be her husband, and she shall be your wife. 14 And it shall be, if you have no delight in her, then you shall set her free, but you certainly shall not sell her for money; you shall not treat her brutally, because you have humbled her.

[davidf...@gmail.com]

'if Jesus is God, what type of god he is, who can be killed by humans?'
The prophet Jesus is God, and God is very humble, and very forgiving, and very powerful. Jesus allowed humans to kill his physical body (humans couldn't do anything to his spirit), and then Jesus displayed his power while raising himself from the dead, in the process somehow undoing the badness unleashed by Adam and Eve's sin in the Garden of Eden. Jesus could have easily stopped his being murdered e.g. by calling for the aid of numerous angels, but he didn't. On the cross, Jesus asked that those who tortured and were killing him be forgiven. It took a lot of humility to leave heaven, and take on the earth-suit of an infant boy, grow up into a man, and allow misguided humans that he created to strip and crucify and murder him.

[davidf...@gmail.com]

'he could have called numerous angels to save him?' Yes, he could have:
Matthew 26:51-53 (NKJV) And suddenly, one of those who were with Jesus stretched out his hand and drew his sword, struck the servant of the high priest, and cut off his ear. But Jesus said to him, “Put your sword in its place, for all who take the sword will perish by the sword. 53 Or do you think that I cannot now pray to My Father, and He will provide Me with more than twelve legions of angels?

'why would he call angels to save him if he is God?' For one thing, Jesus being constrained to an earth suit limited him, e.g., the earth suit required regular sleep. Furthermore, God _could_ do numerous things on his own, but he instead chooses to allow humans and angels participate in what God does. For example, God allows humans to participate in what God does by praying; if humans won't pray, God won't do many things.

"he can do anything if he wishes" Including call angels to assist him.
"he could do anything without coming to this world if he is God' Yes, but God chose to come into this world.

'if he took all the sins then why do humans still commit sins?' The prophet Jesus' victory via his life, death, and resurrection won for all humans the undoing of what Adam and Eve's fall in the Garden of Eden brought about. However, that victory is not completely enforced. It's like in World War II: at a certain point, the Allied victory over the Axis was inevitable, it was only a matter of time-- but still the fighting continued.

'if I do sins then can I call a pure hearted person and ask him to take all my sins and then sacrifice him-- will that make me pure?'
God the Father didn't sacrifice Jesus. God didn't punish Jesus for what evil humans have done and will do. Jesus allowed sinful, misguided humans to kill himself, and then he raised himself from the dead. That death and resurrection won a great victory over the kingdom of darkness and provided a great benefit for every human. In the spiritual realm, Jesus achieved the reconciliation of every human to God. That reconciliation is not yet apparent in the physical realm, but one day, it will be.

[davidf...@gmail.com]

'the trinity makes no sense whatsoever'

Peter Tan's _The Spiritual World_ PDF, 112-114
http://spiritword.net/ebooks/The%2BSpiritual%2BWorld.pdf
The Trinity of the Godhead
In Christianity you have two opposing views on the
Trinity: God is three persons in One Godhead and the
other that God is one person in three manifestations.
Both these views are inaccurate. The first view is
inaccurate because three persons make three Gods. The
second is inaccurate because three manifestations of one
person reduces the majesty of God. (_As I try to explain this
area with the limitations of human language, please
understand that it would still be limitedly accurate because of
the lack of human words and vocabulary to describe it_).

The best picture of the Trinity is like the picture of the
Sun. We have the Sun which can represent the Father
God, the light which represents Jesus Christ and the heat
(radiation) which represents the Holy Spirit. The Father
God represents the Source of the Godhead, the Lord
Jesus Christ represents the form and visibility of the
Godhead and the Holy Spirit represents the energy
emanations from the Godhead.

Thus God is actually one God-person having three
God-attributes: the Father as the source attribute of God
outside of space, time and dimension, the Lord Jesus
Christ as the “shape-form” attribute of God revealed to
all creation, the Holy Spirit as the energy-emanation
attribute of God throughout all creation. (Remembering
that one God-person can be omnipresent simultaneously
in various forms emanating through all space and time –
which to humans look like multi-persons but is actually
only one God-person). He who has seen Jesus Christ has
seen the Father (John 14:8, 9). In Christ dwells all
the full�ness of the Godhead bodily (Colossians 2:8-10).

In an extremely very, very rough comparison (and
potentially highly not very accurate comparison as it is
extremely limiting to the Godhead), the one God-person
of God is comparable to the spirit, soul and body of a
human (made in the image of God): the Father God being
the Spirit Being of God, the Holy Spirit being the Soul
Being of God and the Lord Jesus Christ being the
Body-form of God. As I said, this is extremely rough and
only accurately true up to less than 1% in speaking of our
great Almighty God but it helps get some measure of
understanding across to the limited human mind.

Another way of understanding the one person of the
Trinity is as follows (this description probably is more
accurate up to 30%). Imagine that it was possible to
invent a time machine and I use the time machine to
bring the Peter Tan of 1997 to this year 2007; and also
bring the Peter of 2017 to the present. Suddenly standing
before you are three Peters: one Peter 1997, another Peter
2007 and a third Peter 2017. At this point I ask you a
question, “Are there three different separate persons or is
there just the same one person Peter from three time
dimensions: past, present and future?” The latter answer
would be closer to the truth. Now imagine that there are
three God-dimensions (for lack of a better word) but one
God-person spread across these three dimensions in
order to relate to us: God the Father dimension, God the
Word dimension and God the Spirit dimension but all
the same one God-person. Not one God in three persons
but one God in three God-dimensions.

It is important to understand that God is one God and
one God-person. He is not, as some believe, some sort of
invisible force or energy that permeates through
the Universe. Those who believe in this manner
are prevented from seeing God. In the Spiritual World,
what you believe (including false beliefs about God)
hinders your spiritual progress and ability to interact
with Truth. A person who does not believe that God has
a form, is darkened by his own incorrect understanding
even in the Spiritual World; and to him, the Spiritual
World seems to only consist of invisible energies without
shapes or forms because of his own undeveloped
understanding. To him, God remains invisible.

[davidf...@gmail.com]

"Why is god a human? Why does god have parts?" God took on a human earth-suit. Human earth-suits typically have arms, legs, etc.

"Why did god kill himself?" The prophet Jesus who is God allowed humans to kill his physical body (they couldn't injure his spirit). Jesus lived a totally perfect life-- never sinning once-- and brought into his physical body all of humanity's sins and sicknesses. When the earth-suit of Jesus died, the spirit of Jesus resurrected himself in a radically-changed, glorified body. The poison of humanity's sins and sickness had been successfully captured and discarded, undoing what occurred in the Garden of Eden with Adam's failure.

_Unlocking the Mystery of Divine Healing_ by Tony Myers, 66, 67
https://www.amazon.com/Unlocking-Mystery-Divine-Healing-Myers/dp/1912045575/
The cross wasn't God pouring out His wrath onto Jesus, as is [commonly] taught; it was Jesus accepting sin into His body, thereby trapping sin. Then, when He gave His life, Jesus took sin out of this world. ....Christ had to be perfect and was perfect. There was no contamination within Christ's body, therefore he alone could contain the sin of Adam and Israel.

Romans 5:14 Nevertheless death reigned from Adam to Moses, even over those who had not sinned according to the likeness of the transgression of Adam, who is a type of Him who was to come.
1 Corinthians 15:22 For as in Adam all die, even so in Christ all shall be made alive.
1 Corinthians 15:45 And so it is written, “The first man Adam became a living being.” The last Adam became a life-giving spirit.

Isaiah 53:5 But He was wounded for our transgressions, He was bruised for our iniquities; The chastisement for our peace was upon Him, And by His stripes we are healed.
1 Peter 2:24 who Himself bore our sins in His own body on the tree, that we, having died to sins, might live for righteousness-- by whose stripes you were healed.

[davidf...@gmail.com]

"If Jesus is God, WHO will be hand the perfected world back to"
God the Father. Do you think this Isaiah passage refers to Jesus?:

Isaiah 9:6 (NKJV) https://www.biblegateway.com/passage/?search=Isaiah+9&version=NKJV
For unto us a Child is born, Unto us a Son is given; And the government will be upon His shoulder. And His name will be called Wonderful, Counselor, Mighty God, Everlasting Father, Prince of Peace.

1 Corinthians 15 https://www.biblegateway.com/passage/?search=1%20Corinthians+15&version=NKJV
20 But now Christ is risen from the dead, and has become the firstfruits of those who have fallen asleep. 21 For since by man came death, by Man also came the resurrection of the dead. 22 For as in Adam all die, even so in Christ all shall be made alive. 23 But each one in his own order: Christ the firstfruits, afterward those who are Christ’s at His coming. 24 Then comes the end, when He delivers the kingdom to God the Father, when He puts an end to all rule and all authority and power. 25 For He must reign till He has put all enemies under His feet. 26 The last enemy that will be destroyed is death. 27 For “He has put all things under His feet.” But when He says “all things are put under Him,” it is evident that He who put all things under Him is excepted. 28 Now when all things are made subject to Him, then the Son Himself will also be subject to Him who put all things under Him, that God may be all in all.

"If Jesus is God, WHO was it that shouted from the heavens "THIS IS MY SON IN WHOM I AM WELL PLEASED"?"
God the Father. BTW, Jesus is God the Son.

Peter Tan's The Spiritual World PDF, 112-114
http://spiritword.net/ebooks/The%2BSpiritual%2BWorld.pdf
The Trinity of the Godhead ....

Another way of understanding the one person of the
Trinity is as follows (this description probably is more
accurate up to 30%). Imagine that it was possible to
invent a time machine and I use the time machine to
bring the Peter Tan of 1997 to this year 2007; and also
bring the Peter of 2017 to the present. Suddenly standing
before you are three Peters: one Peter 1997, another Peter
2007 and a third Peter 2017. At this point I ask you a
question, “Are there three different separate persons or is
there just the same one person Peter from three time
dimensions: past, present and future?” The latter answer
would be closer to the truth. Now imagine that there are
three God-dimensions (for lack of a better word) but one
God-person spread across these three dimensions in
order to relate to us: God the Father dimension, God the
Word dimension and God the Spirit dimension but all
the same one God-person. Not one God in three persons
but one God in three God-dimensions.
It is important to understand that God is one God and

one God-person.

[davidf...@gmail.com]

"Jesus did not raise himself from the dead"
Do you think Jesus is misquoted anywhere below?

From https://www.biblegateway.com/quicksearch/?qs_version=NKJV&quicksearch=lay+down&begin=47&end=73
John 10:15 As the Father knows Me, even so I know the Father; and I lay down My life for the sheep.
John 10:17 “Therefore My Father loves Me, because *I lay down My life that I may take it again.*
John 10:18 No one takes 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 command I have received from My Father.”

Do you disagree with anything below?
Isaiah 7:14 https://www.biblegateway.com/quicksearch/?quicksearch=immanuel&qs_version=NKJV Therefore the Lord Himself will give you a sign: Behold, the virgin shall conceive and bear a Son, and shall call His name Immanuel.
Matthew 1:23 “Behold, the virgin shall be with child, and bear a Son, and they shall call His name Immanuel,” which is translated, “God with us.”

Isaiah 9:6 For unto us a Child is born, Unto us a Son is given; And the government will be upon His shoulder. And His name will be called Wonderful, Counselor, Mighty God, Everlasting Father, Prince of Peace.

[davidf...@gmail.com]

"Not one God in 11 persons but one God in 11 God-dimensions"
Do you believe God is able to influence-- whenever and wherever God wishes-- any area of spacetime humans have lived in, live in, or will live in? Do you believe God is able to simultaneously influence different areas and different eras of spacetime?
Do you believe God is able to take on a human form as part of an effort by God to interact with the world humans live in? Do you believe this actually occurred?:

Exodus 3 (NKJV)
https://www.biblegateway.com/passage/?search=Exodus+3&version=NKJV
3 Now Moses was tending the flock of Jethro his father-in-law, the priest of Midian. And he led the flock to the back of the desert, and came to Horeb, the mountain of God. 2 And the Angel of the Lord appeared to him in a flame of fire from the midst of a bush. So he looked, and behold, the bush was burning with fire, but the bush was not consumed. 3 Then Moses said, “I will now turn aside and see this great sight, why the bush does not burn.”
4 So when the Lord saw that he turned aside to look, God called to him from the midst of the bush and said, “Moses, Moses!” And he said, “Here I am.”
5 Then He said, “Do not draw near this place. Take your sandals off your feet, for the place where you stand is holy ground.” 6 Moreover He said, “I am the God of your father—the God of Abraham, the God of Isaac, and the God of Jacob.” And Moses hid his face, for he was afraid to look upon God.

[davidf...@gmail.com]

Mark 15 (NKJV) 37 And Jesus cried out with a loud voice, and breathed His last. 38 Then the veil of the temple was torn in two from top to bottom. 39 So when the centurion, who stood opposite Him, saw that He cried out like this and breathed His last, he said, “Truly this Man was the Son of God!”

Luke 23:44-46 Now it was about the sixth hour, and there was darkness over all the earth until the ninth hour. Then the sun was darkened, and the veil of the temple was torn in two. And when Jesus had cried out with a loud voice, He said, “Father, ‘into Your hands I commit My spirit.’ ” Having said this, He breathed His last.

Amos 8:9-10
9 “And it shall come to pass in that day,” says the Lord God,
“That I will make the sun go down at noon,
And I will darken the earth in broad daylight;
10 I will turn your feasts into mourning,
And all your songs into lamentation;
I will bring sackcloth on every waist,
And baldness on every head;
I will make it like mourning for an only son,
And its end like a bitter day.

[davidf...@gmail.com]

"what is your view on hell and life after death?"
There is life after death, and there is a hell. I believe Melvin's frightening account of his visit to hell, and believe that those suffering there are suffering in the exact same ways as they harmed others while living on earth. Furthermore, the prophet Jesus-- who holds the keys to hell-- preached there once, and I'm sure he cleared the place out. Perhaps he'll preach there once again. The book of Revelation says hell will be emptied, and cast into the Lake of Fire.

"I believe the bible does not support the doctrine of life after death simply because there are many verses that talk about Jesus raising the righteous from the dead at the second coming and taking them to heaven"
Jesus the son of Mary did a return to earth in A.D. 70. An informative essay on the Bible's unfolding revelation of the nature of God, whether people live on after physical death, and changing conceptions of the nature of the afterlife is:
_Immortality: The Drew Lecture: Delivered October 11, 1912_
https://archive.org/details/immortalitydrew00chargoog/page/n6
I posted an extract at
R.H. Charles: bring eschatology into harmony w/ Xtian theology of God
http://tentmaker.org/forum/judgement-and-punishment/r-h-charles-bring-eschatology-into-harmony-w-xtian-theology-of-god/

[davidf...@gmail.com]

"show me in the KJV Bible Jesus coming back in A.D. 70"
The prophet Jesus prophesied to the high priest, [Mark 14:62]"ye shall see the Son of man sitting on the right hand of power, and coming in the clouds of heaven." Did that prophecy come to pass?

The prophet Jesus prophesied that the [Mt 16:27-28]"Son of man shall come in the glory of his Father with his angels.... Verily I say unto you, There be some standing here, which shall not taste of death, till they see the Son of man coming in his kingdom." Did that prophecy come to pass?

The prophet Jesus prophesied that people would [Luke 21:27, 32]"see the Son of man coming in a cloud with power and great glory.... Verily I say unto you, This generation shall not pass away, till all be fulfilled." Did that prophecy come to pass?

Mark 14:61-62 (KJV)
61 But he held his peace, and answered nothing. Again the high priest asked him, and said unto him, Art thou the Christ, the Son of the Blessed?
62 And Jesus said, I am: and *ye shall see the Son of man sitting on the right hand of power, and coming in the clouds of heaven.*

Matthew 16:27-28 (KJV)
27 For *the Son of man shall come in the glory of his Father with his angels;* and then he shall reward every man according to his works.
28 *Verily I say unto you, There be some standing here, which shall not taste of death, till they see the Son of man coming in his kingdom.*

Luke 21 (KJV)
5 And as some spake of the temple, how it was adorned with goodly stones and gifts, he said,
*6 As for these things which ye behold, the days will come, in the which there shall not be left one stone upon another, that shall not be thrown down.*
7 And they asked him, saying, Master, but when shall these things be? and what sign will there be when these things shall come to pass?
8 And he said, Take heed that ye be not deceived: for many shall come in my name, saying, I am Christ; and the time draweth near: go ye not therefore after them.
9 But when ye shall hear of wars and commotions, be not terrified: for these things must first come to pass; but the end is not by and by.
10 Then said he unto them, Nation shall rise against nation, and kingdom against kingdom:
11 And great earthquakes shall be in divers places, and famines, and pestilences; and fearful sights and great signs shall there be from heaven.
12 But before all these, they shall lay their hands on you, and persecute you, delivering you up to the synagogues, and into prisons, being brought before kings and rulers for my name's sake.
13 And it shall turn to you for a testimony.
14 Settle it therefore in your hearts, not to meditate before what ye shall answer:
15 For I will give you a mouth and wisdom, which all your adversaries shall not be able to gainsay nor resist.
16 And ye shall be betrayed both by parents, and brethren, and kinsfolks, and friends; and some of you shall they cause to be put to death.
17 And ye shall be hated of all men for my name's sake.
18 But there shall not an hair of your head perish.
19 In your patience possess ye your souls.
*20 And when ye shall see Jerusalem compassed with armies, then know that the desolation thereof is nigh.*

21 Then let them which are in Judaea flee to the mountains; and let them which are in the midst of it depart out; and let not them that are in the countries enter thereinto.
22 For these be the days of vengeance, that all things which are written may be fulfilled.
23 But woe unto them that are with child, and to them that give suck, in those days! for there shall be great distress in the land, and wrath upon this people.
*24 And they shall fall by the edge of the sword, and shall be led away captive into all nations: and Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled.*
25 And there shall be signs in the sun, and in the moon, and in the stars; and upon the earth distress of nations, with perplexity; the sea and the waves roaring;
26 Men's hearts failing them for fear, and for looking after those things which are coming on the earth: for the powers of heaven shall be shaken.
*27 And then shall they see the Son of man coming in a cloud with power and great glory.*
28 And when these things begin to come to pass, then look up, and lift up your heads; for your redemption draweth nigh.
29 And he spake to them a parable; Behold the fig tree, and all the trees;
30 When they now shoot forth, ye see and know of your own selves that summer is now nigh at hand.
31 So likewise ye, when ye see these things come to pass, know ye that the kingdom of God is nigh at hand.
*32 Verily I say unto you, This generation shall not pass away, till all be fulfilled.*
33 Heaven and earth shall pass away: but my words shall not pass away.
34 And take heed to yourselves, lest at any time your hearts be overcharged with surfeiting, and drunkenness, and cares of this life, and so that day come upon you unawares.
35 For as a snare shall it come on all them that dwell on the face of the whole earth.
36 Watch ye therefore, and pray always, that ye may be accounted worthy to escape all these things that shall come to pass, and to stand before the Son of man.

[davidf...@gmail.com]

The prophet Jesus was born of a virgin:
"'Lord,' said Mary, 'how shall I have a son seeing no mortal has touched me?' 'Even so,' God said, God creates what He will. When He decrees a thing He does but say to it 'Be,' and it is."
How do you reconcile Jesus' being virgin-born and not-being the Son of God?

Quran, Arberry translation
https://archive.org/stream/QuranAJArberry/Quran-A%20J%20Arberry_djvu.txt
3:40 And when the angels said, 'Mary, God has chosen thee, and purified thee; He has chosen thee above all women. Mary; be obedient to thy Lord, prostrating and bowing before Him.'
(That is of the tidings of the Unseen, that We reveal to thee; for thou wast not with them, when they were casting quills which of them should have charge of Mary; thou wast not with them, when they were disputing.) When the angels said, 'Mary, God gives thee good tidings of a Word from Him whose name is Messiah, Jesus, son of Mary; high honoured shall he be in this world and the next, near stationed to God. He shall speak to men in the cradle, and of age, and righteous he shall be.'

'Lord,' said Mary, 'how shall I have a son seeing no mortal has touched me?' 'Even so,' God said, God creates what He will. When He decrees a thing He does but say to it "Be," and it is. And He will teach him the Book, the Wisdom, the Torah, the Gospel, to be a Messenger to the Children of Israel saying, "I have come to you with a sign from your Lord. I will create for you out of clay as the likeness of a bird; then I will breathe into it, and it will be a bird, by

[davidf...@gmail.com]

'the majority of previous prophets had more than a wife. Polygamy isn't something new that prophet Muhammad started'
In the Old Testament, all the accounts of polygamy depict some of the wives suffering. Slavery and polygamy were common in early human history. God recognized the way humans were doing things, and did progressive revelation about those issues. The prophet Jesus revealed God's intent in the beginning about marriage:

Matthew 19 (NKJV)
3 The Pharisees also came to Him, testing Him, and saying to Him, “Is it lawful for a man to divorce his wife for just any reason?”
4 And He answered and said to them, “Have you not read that He who made them at the beginning ‘made them male and female,’ 5 and said, ‘For this reason a man shall leave his father and mother and be joined to his wife, and the two shall become one flesh’? 6 So then, they are no longer two but one flesh. Therefore what God has joined together, let not man separate.”
7 They said to Him, “Why then did Moses command to give a certificate of divorce, and to put her away?”
8 He said to them, “Moses, because of the hardness of your hearts, permitted you to divorce your wives, but from the beginning it was not so. 9 And I say to you, whoever divorces his wife, except for sexual immorality, and marries another, commits adultery; and whoever marries her who is divorced commits adultery.”

So, about:
"If you fear that you will not act justly towards the orphans, marry such women as seem good to you, two, three, four; but if you fear you will not be equitable, then only one, or what your right hands own...." -- 4:3
Is it immoral for a man to have intercourse with 20 women that his "right hands own"? Is it immoral to have 5 or more wives? Given the above Quran quotation, how is it that Muhammad got to have over 10 wives?

The prophet Jesus raised the standard of what constitutes holiness:
Matthew 5
https://www.biblegateway.com/passage/?search=Matthew+5&version=NKJV
27 “You have heard that it was said to those of old, ‘You shall not commit adultery.’ 28 But I say to you that whoever looks at a woman to lust for her has already committed adultery with her in his heart.

[davidf...@gmail.com]

​"'God is not a man'" God appeared to the prophet Moses in a burning bush. Do you believe God-- who is omnipotent-- has the ability to take on a human form? Do you agree with me that on several occasions in the Old Testament, God appeared in a human form to various humans?

"Bible 'no-one can bear the sins of another'" Reference? Can a sinless man, born of a virgin woman, take on himself others' sins, pains, and diseases? Can God take away people's sins, pains, and diseases?

"Jesus 'I am not good'" Do you consider the prophet Jesus good? Do you agree with the the sinless, entirely-good prophet Jesus that "No one is good but One, that is, God"?
Mark 10:18 So Jesus said to him, “Why do you call Me good? No one is good but One, that is, God.

"the greatest command is to worship our lord the one God only"
Do you agree with the prophet Jesus about the 2nd greatest commandment? Did the bloodthirsty Muhammad follow the 2nd greatest commandment?

Matthew 22 (NKJV)
34 But when the Pharisees heard that He had silenced the Sadducees, they gathered together. 35 Then one of them, a lawyer, asked Him a question, testing Him, and saying, 36 “Teacher, which is the great commandment in the law?”
37 Jesus said to him, “‘You shall love the Lord your God with all your heart, with all your soul, and with all your mind.’ 38 This is the first and great commandment.39 And the second is like it: ‘You shall love your neighbor as yourself.’ 40 On these two commandments hang all the Law and the Prophets.”

[davidf...@gmail.com]

"anything in the Bible dealing with the trinity is an addition"
What are some specific passages added to the Bible? I agree that the KJV's 1John 5:7, which was added into some Greek 1John manuscripts over a thousand years after 1John was written, doesn't belong in printed copies of the New Testament.
1 John 5:7 (NKJV) For there are three that bear witness [a]in heaven: the Father, the Word, and the Holy Spirit; and these three are one.
Footnotes:
1 John 5:7 NU, M omit the words from in heaven (v. 7) through on earth (v. 8). Only 4 or 5 very late mss. contain these words in Greek.

"remember the Bible was only in the hands of rabbis and priests until the 16th century. It went thru changes over the centuries"
I agree it went through changes over the centuries, but the changes are insignificant to Christianity. What are the 3 most-important, most-noteworthy changes you're aware of?

"Jeremiah 8:8 'scribes have falsified scriptures with their lying pens'..... here the Bible admits to its own corruption"
The Bible doesn't say lying scribes penned part of the Old Testament.
Jeremiah 8 (NKJV)
4 “Moreover you shall say to them, ‘Thus says the Lord:
“Will they fall and not rise?
Will one turn away and not return?
5 Why has this people slidden back,
Jerusalem, in a perpetual backsliding?
They hold fast to deceit,
They refuse to return.
6 I listened and heard,
But they do not speak aright.
No man repented of his wickedness,
Saying, ‘What have I done?’
Everyone turned to his own course,
As the horse rushes into the battle.
7 “Even the stork in the heavens
Knows her appointed times;
And the turtledove, the swift, and the swallow
Observe the time of their coming.
But My people do not know the judgment of the Lord.
8 “How can you say, ‘We are wise,
And the law of the Lord is with us’?
Look, the false pen of the scribe certainly works falsehood.
9 The wise men are ashamed,
They are dismayed and taken.
Behold, they have rejected the word of the Lord;
So what wisdom do they have?
10 Therefore I will give their wives to others,
And their fields to those who will inherit them;
Because from the least even to the greatest
Everyone is given to covetousness;
From the prophet even to the priest
Everyone deals falsely.

[davidf...@gmail.com]

"the Quran us the only scripture preserved in its original language"
That's incorrect. A fourth of the Quran is nonsensical in the original Arabic; if it was well-preserved, it would be much more intelligible in Arabic. Moreover:

Textual Variants of the Qur'an
https://www.answering-islam.org/Quran/Text/
Most Muslims claim that the text of the Qur'an is identical to that received by Muhammad. This is a convenient thing to believe, but is it the truth? There is overwhelming evidence that it is not:
1. Evidence of Change Before 'Uthman
Why did 'Uthman feel the need to destroy other copies of the Qur'an, unless they contained variants? Why did Ibn Ma'sud refuse to hand over his copy for destruction? How do we know that 'Uthman's copy was better than any of the others? ....
Jam' Al-Qur'an Chapter 2 - The Uthmanic Recension of the Qur'an ....
from the Hadiths part 3 - Differences before the 'Uthmanic collection ....
A variant from Ubayy's Codex (as documented by Yusuf Ali)
A Contradiction Regarding Muhammad's Fatherhood ....
Uthman's standardising of the Qur'an
'Uthman and the Recension of the Koran
2. Evidence of Change After 'Uthman
There is evidence that changes to the Qur'an continued after the time of 'Uthman:
Jam' Al-Qur'an Chapter 5 - The Seven Different Readings ....
3. Hadiths which say the Qur'an is incomplete
Both the Qur'an and the Sunna give evidence that some of the Qur'an was lost, forgotten, or abrogated:
Jam' Al-Qur'an Chapter 4 - The Missing Passages of the Qur'an
Variant Readings of the Quran
Islam and Stoning: A Case Study Into the Textual Corruption Of the Quran ....
Sura 2:238 is not complete according to Aisha ....
4. Hadiths which refer to lost suras
There are Hadiths which refer to suras which are not in the modern Qur'an. Surely this indicates that the Qur'an has changed since the time of these Hadiths. ....
5. Variants which exist in present-day manuscripts
By simply comparing existing manuscripts, it can be shown that not all Qur'an manuscripts are the same. Therefore, the Qur'an has not been perfectly preserved. ....
The Different Arabic Versions of the Qur'an ....
On the Integrity of the Qur'an (1) - Muslim writers admit there exist variants in the Qur'an.
Differences in the Hafs and Warsh texts
Some textual variants in Sura 19 ....
6. What is there to hide?
If the Qur'an truly is uncorrupted, why does the Muslim world not publish the oldest Qur'an manuscripts? What is there to hide? ....
Some newsgroup postings by a Muslim on the Topkapi and Tashkent manuscripts, confirming the existence of textual variants [*, *, *] and spelling differences in Qur'an editions in India [*, *]

[davidf...@gmail.com]

"Jesus abrogated his peaceful early verses in bible after je-- rejected him as a false prophet"
I've never heard that. Reference?
"Jesus in return as any man would do reacted with violence and hatred"
On the cross, Jesus asked the Father to forgive those crucifying and tormenting Jesus.
"John 8 36 44 Jesus cursed je-- as 'children of the devil'" Do you agree with me that the prophet Jesus was a Jew? Do you think Jesus cursed himself?

Do you agree with me that Muhammad frequently "reacted with violence and hatred"? Who was a more-holy person: Muhammad, or the prophet Jesus?

"attacked the rabbis with a whip made of chord" Reference that Jesus hit anyone with a whip?
"said 'bring my deniers before me and kill them'" Reference?

[davidf...@gmail.com]

Muhammed was a false prophet, as evidenced by his poisonous, destructive fruit.

Matthew 7 (NKJV) 15 “Beware of false prophets, who come to you in sheep’s clothing, but inwardly they are ravenous wolves. 16 You will know them by their fruits. Do men gather grapes from thornbushes or figs from thistles?

[davidf...@gmail.com]

An existing (while never having begun to exist), creative, non-material superintellect is the best explanation for the origination of: the universe in the big bang creation-out-of-nothing creation event, the 1st biological lifeform, the Cambrian Explosion, the human-life-friendly planet earth, humans' high level of intelligence, and humans' predisposition toward spirituality. The 'physics of miracles' best accounts for the origination of the body image on the Shroud of Turin.

On the big bang:
https://groups.google.com/forum/#!topic/talk.origins/G3xQ3EN9o1A

[davidf...@gmail.com]

"'I come only for the lost sheep of Israel'.... the order to go out to the gentiles was a later addition"
Do you think God will, or won't, restore Sodom?
Ezekiel 16 (NIV) https://www.biblegateway.com/passage/?search=Ezekiel+16&version=NIV
46 *Your older sister was Samaria,* who lived to the north of you with her daughters; and *your younger sister,* who lived to the south of you with her daughters, *was Sodom.* 47 You not only followed their ways and copied their detestable practices, but *in all your ways you soon became more depraved than they.* 48 As surely as I live, declares the Sovereign Lord, *your sister Sodom* and her daughters *never did what you and your daughters have done.*

49 “‘Now this was the sin of *your sister Sodom:* She and her daughters were arrogant, overfed and unconcerned; they did not help the poor and needy. 50 They were haughty and *did detestable things before me. Therefore I did away with them* as you have seen. 51 Samaria did not commit half the sins you did. You have done more detestable things than they, and have made your sisters seem righteous by all these things you have done. 52 Bear your disgrace, for you have furnished some justification for your sisters. Because your sins were more vile than theirs, they appear more righteous than you. So then, be ashamed and bear your disgrace, for you have made your sisters appear righteous.

53 “‘However, *I will restore the fortunes of Sodom* and her daughters and of Samaria and her daughters, and your fortunes along with them, 54 so that you may bear your disgrace and be ashamed of all you have done in giving them comfort. 55 And your sisters, *Sodom* with her daughters *and Samaria* with her daughters, *will return to what they were before;* and you and your daughters will return to what you were before. 56 You would not even mention your sister Sodom in the day of your pride, 57 before your wickedness was uncovered. Even so, you are now scorned by the daughters of Edom and all her neighbors and the daughters of the Philistines-- all those around you who despise you. 58 You will bear the consequences of your lewdness and your detestable practices, declares the Lord.

59 “‘This is what the Sovereign Lord says: *I will deal with you as you deserve,* because you have despised my oath by breaking the covenant. 60 *Yet I will remember the covenant I made with you in the days of your youth, and I will establish an everlasting covenant with you.* 61 Then *you will* remember your ways and be ashamed when you *receive your sisters,* both those who are older than you and those who are younger. I will give them to you as daughters, but not on the basis of my covenant with you. 62 So I will establish my covenant with you, and you will know that I am the Lord. 63 Then, *when I make atonement for you for all you have done,* you will remember and be ashamed and never again open your mouth because of your humiliation, declares the Sovereign Lord.’”

"you like others opted for the most effortless religion. even man made"
Islam and Mormonism are man-made religions, whose founders bogusly claimed God told them they could have more wives.
"the most effortless religion" Are you trying to earn your way into heaven by doing good deeds? Muhammad is currently in hell. How are you going to get into heaven?

[davidf...@gmail.com]

Do you see anything below you disagree with?

The end of the Quran as Muslims know it
https://www.answering-islam.org/authors/oskar/palimpsest.html
The fundamental Islamic belief that no word of the Quran has changed is put in question by a rather unique ancient manuscript, a palimpsest, known as ‘DAM 0 1-27.1.’1 It was discovered by Muslims in 1972 at the ancient Great Mosque of Sana'a in Yemen. According to the latest academic studies, aided by the use of ultraviolet photography, this palimpsest contains many differences when compared with today’s Arabic Quran. They range from different and missing words and dissimilar spelling to a changed order of Surahs and words within verses. The find is part of a bundle of parchments thought to be the oldest surviving copies of the Quran.

[davidf...@gmail.com]

The prophet Jesus was descended from King David on his mother's side (see Mt 1) and on his dad's side (see Lk 3). Greek translators of the original Aramaic botched translating a word in Mt 1; in reality, Mary had a father-figure named Joseph, in addition to her husband Joseph.

Matthew 1, based on Paul Younan's translation of the original Aramaic, http://dukhrana.com
1. The kethaba [book] of the genealogy of Yeshua [Life/ Salvation] the Meshikha [Anointed One, i.e. Messiah] the Son of Dawid, the son of Awraham:
2. Awraham fathered Aeskhaq.
Aeskhaq fathered Yaqub.
Yaqub fathered Yehuda and his brothers.
3. Yehuda fathered Pares and Zarakh by Thamar.
Pares fathered Khisron.
4. Kishron fathered Aram.
Aram fathered Amenadab.
Amenadab fathered Nikhshon.
5. Nikhshon fathered Salmon.
Salmon fathered Baz by Rakhab.
Baz fathered Awbed by Rawth.
Awbed fathered Aeshe.
6. *Aeshe fathered Dawid the malka [king].*
Dawid fathered Shlemon by the wife of Awrea.
7. Shlemon fathered Rkhebam.
Rkhebam fathered Abea.
Abea fathered Asa.
8. Asa fathered Yahoshapat.
Yahoshapat fathered Yoram.
Yoram fathered Awazea.
9. Awazea fathered Yotham.
Yotham fathered Akhaz.
Akahaz fathered Khizaqea.
10. Khizaqea fathered Mnashe.
Manashe fathered Amon.
Amon fathered Yoshea.

11. Yoshea fathered Yokhanea and his brothers in the captivity of Babel.

12. Now, and after the captivity of Babel, Yokhanea fathered Shilathel.
Shilathel fathered Zerubabel.
13. Zerubabel fathered Awiud.
Awiud fathered Eleakem.
Eleakem fathered Azor.
14. Azor fathered Zadoq.
Zadoq fathered Akhen.
Akhen fathered Eleud.
15. Eleud fathered Eleazer. Eleazer fathered
Matan. Matan fathered
Yaqub. 16. Yaqub fathered
Yosip, the gowra [protective-male] of
Maryam, from whom was born
Yeshua, who is called the Meshikha.
[Pronounced "gowra," GBRA literally means 'protective male.' It is unclear whether the text refers to Maryam's father or to her husband. --PY. PY had 'kinsman.' Roth used 'guardian.' Mt says it is 14 + 14 + 14 generations in the next paragraph, verse 17. The Josip in the paragraph starting with verse 18 is a different Josip. Interestingly, the next paragraph, paragraph 18, opens with a thought-switcher. Observes Lataster about thought-switchers,
"Another Aramaic word which causes problems for translators is Nyd which really has no equivalent in English, but it is more of a 'thought-switcher' - some English words come close to translating it - like 'And, For, But, Now, However'." - Lataster, 115. See also Younan's article "Mistranslating the Genealogies of Yeshua" in Lataster.]

17. Therefore, all the generations from Awraham until Dawid (were) fourteen generations,
and from Dawid until the captivity of Babel (were) fourteen generations,
and from the captivity of Babel until the Meshikha (were) fourteen generations.

Luke 3
23. And Yeshua was about thirty years old and he was thought to be the son of Yosip, the son of Heli, 24. the son of Mattath the son of Lewi, the son of Malki, the son of Yani, the son of Yosip, 25. the son of Matta, the son of Amos, the son of Nakhum, the son of Khasli, the son of Nagi, the son of Maath, the son of Matath, the son of Shamei, the son of Yosip, the son of Yehuda, 27. the son of Yukhanan, the son of Rasa, the son of Zerubabel, the son of Shilathiel, the son of Neri, 28. the son of Malki, the son of Addi, the son of Qusam, the son of Almodad, the son of Ayir, 29. the son of Yoseh, the son of Eliazar, the son of Yoram, the son of Matitha, the son of Lewi, 30. the son of Shimon, the son of Yehuda, the son of Yosip, the son of Yonam, the son of Eliakim, 31. the son of Malia, the son of Manni, the son of Mattha, the son of Nathan, *the son of Dawid,* 32. the son of Aishi, the son of Obed, the son of Baz, the son of Salmon, the son of Nikhshon, 33. the son of Aminadab, the son of Aram, the son of Khisron, the son of Pares, the son of Yehuda, 34. the son of Yaqub, the son of Iskhaq, the son of Awraham, the son of Terakh, the son of Nakhor, 35. the son of Sarug, the son of Araw, the son of Palag, the son of Awar, the son of Shalakh, 36. the son of Qaynan, the son of Arpakshar, the son of Shem, the son of Nukh, the son of Lamakh, 37. the son of Mathushlakh, the son of Knokh, the son of Yared, the son of Mahlalaiel, the son of Qaynan, 38. the son of Anosh, the son of Sheth, the son of Adam, who (was) from Allaha.

Lataster PDF:
http://www.preteristarchive.com/Books/pdf/2006_lataster_NT_writteningreek.pdf

[davidf...@gmail.com]

"yes there were two Jesus!!! Jesus Barabbas a Jewish rebel and our Jesus the Messiah" You're looking at a corrupted manuscript.
Matthew 27:16-17 (HCSB) At that time they had a notorious prisoner called Barabbas.[a: Other mss read _Jesus Barabbas_] So when they had gathered together, Pilate said to them, "Who is it you want me to release for you-- Barabbas,[b: Other mss read _Jesus Barabbas_] or Jesus who is called Messiah?"

Tatian-- who died around A.D. 175-- didn't mention a "Jesus Barabbas":
Diatesseron 50:21+
http://www.ccel.org/ccel/schaff/anf09.iv.iii.l.html
. . . . a well-known prisoner, called Barabbas. . . . . And they all cried out and said, Release not unto us this _man_, but release unto us Barabbas. And this Barabbas was a robber, who for sedition and murder, which was in the city, was cast into the prison. . . . . And the chief priests and the elders asked the multitudes to deliver Barabbas, and to destroy Jesus. The judge answered and said unto them, Whom of the two will ye that I release unto you? They said, Barabbas. . . . . they cried out and said, Crucify him, crucify him, and release unto us Barabbas. Then Pilate released unto them that one who was cast into prison for sedition and murder, Barabbas, whom they asked for: and he scourged Jesus with whips.

The New Testament was originally in Aramaic, not Greek. The original Aramaic of the Peshitta lacks mention of a "Jesus Barabbas":

Matthew 27:16-17 (based on Paul Younan), http://dukhrana.com
Now they had imprisoned a well-known prisoner who was called Bar-Abba.[son of Father]. And when they were gathered, Peelatos said to them, "Whom do you desire to be freed to you? Bar-Abba or Yeshua, who is called Meshikha?"

[davidf...@gmail.com]

Qur'an Contradiction: Mary, Sister of Aaron & Daughter of Amram
https://www.answering-islam.org/Quran/Contra/qbhc06.html In several Suras the Qur'an confuses Mary the mother of Jesus [Miriam in Hebrew] with Miriam the sister of Aaron and Moses, and daughter of Amram which is about 1400 years off.

[davidf...@gmail.com]

"what were Jesus' last words?"
I dunno what the prophet Jesus' last words were. The historian Luke wasn't an eyewitness, and as best as he could determine, the last words were “My Father, into your hands I place my spirit.” John was an eyewitness, and has the last words as “It is finished.” Mt and Lk's last quote of the dying prophet Jesus is, "Ail! Ail! Lamna shwaqthani?"

Lk 23, based on Paul Younan translation of the original Aramaic, http://dukhrana.com
44. And about six hours had passed and darkness was over all the land until the ninth hour. 45. And the sun darkened and the veil of the temple was torn from its middle. 46. And Yeshua cried out with a loud voice and said,
"Abbi [my Father], into your hands I place rukhi [my spirit]!"
He said this and it was finished.

Jn 19
28. After these things Yeshua knew that everything was complete, and so that the Kethaba [scripture] might be fulfilled, he said,
"I thirst!"
29. And a vessel was placed (there) that was full of vinegar, and they filled a sponge with the vinegar and placed it on hyssop, and brought it to his mouth.
30. And when he had taken that vinegar, Yeshua said,
"Behold, it is finished!"
And he bowed his head and gave up rukheh [his spirit/breath].

Mt 27
45. Now from the sixth hour there was darkness over all the land until the ninth hour. 46. And about the ninth hour, Yeshua cried out with a loud voice and said,
"'Ail! Ail! Lamna shwaqthani?'"
[(My) Allaha! (My) Allaha! Why have you spared me?]
47. And some of those men who were standing there, when they heard (it), were saying, "This (man) calls to Eliyah." 48. And immediately, one of them ran and took a sponge and filled it with vinegar and put it on a reed, and was offering (a drink) to him. 49. But the rest were saying, "Let (him) be. Let us see if Eliyah comes to save him."
50. Then again Yeshua cried out with a loud voice and gave up rukheh [his spirit/breath].

Mk 15
33. And when the sixth hour arrived, there was darkness over all the land until the ninth hour. 34. And in the ninth hour, Yeshua cried out in a loud voice and said,
"'Ail! Ail! Lamna shwaqthani?'",
that is,
"'Allahi! Allahi! Lamna shwaqthani?'"
[My Allaha! My Allaha! Why have you spared me?/ Why have you let me live? Cf. Ps 22:1, which Lamsa translates the Peshitta OT as having, "My Allaha, my Allaha, why hast thou let me to live?"]
35. And some of those who were standing there who heard were saying, "He calls to Eliyah!" 36. And one ran and filled a sponge (with) vinegar and fastened it on a reed to give (to) him to drink. But they said, "Leave him alone. Let us see if Eliyah comes to take him down." 37. And Yeshua cried out in a loud voice, and he died.

[davidf...@gmail.com]

"....the angels said, 'Mary, God gives thee good tidings of a Word from *Him whose name is Messiah, Jesus, son of Mary;* high honoured shall he be in this world and the next, near stationed to God. He shall speak to men in the cradle, and of age, and *righteous he shall be.'"*

[davidf...@gmail.com]

Do you really believe Allah approved Muhammad's marrying a woman (Zainab bint Jahsh) that Muhammad wanted, & that Muhammad's adopted son Zaid had married & divorced?

https://archive.org/stream/QuranAJArberry/Quran-A%20J%20Arberry_djvu.txt 33:35.... It is not for any believer, man or woman, when God and His Messenger have decreed a matter, to have the choice in the affair. Whosoever disobeys God and His Messenger has gone astray into manifest error.
When thou saidst to him whom God had blessed and thou hadst favoured, 'Keep thy wife to thyself, and fear God,' and thou wast concealing within thyself what God should reveal, fearing other men; and God has better right for thee to fear Him. So when Zaid had accomplished what he would of her, then We gave her in marriage to thee, so that there should not be any fault in the believers, touching the wives of their adopted sons, when they have accomplished what they would of them; and God's commandment must be performed.

There is no fault in the Prophet, touching what God has ordained for him — God's wont with those who passed away before; and God's commandment is doom decreed; who were delivering the Messages of God, and were fearing Him, and fearing not any one except Him; and God suffices as a reckoner.

[davidf...@gmail.com]

Saudi Arabia executes apostates and homosexuals. Do you think it's OK to kill: apostates? homosexuals? Is Saudi Arabia 'homophobic'? From https://thereligionofpeace.com/pages/muhammad/murder.aspx According to the Hadith, Muhammad ordered the murder of homosexuals (Abu Dawud 4448 & 4447), adults having consensual sex (Sahih Bukhari 60:79 & Sahih Muslim 17:4196 ), and anyone following their conscience by leaving Islam for another religion (Sahih Bukhari 83:17 & 84:64).
The apologists may not call that murder. The civilized world does.

Kamal Saleem, in
Malick, Faisal. 2012. _10 Amazing Muslims Touched by God_, 160pp.
http://www.amazon.com/10-Amazing-Muslims-Touched-God/dp/0768441161/
On 31:
In Saudi one of my favorite things was to watch the beheadings on Friday afternoons of the infidels-- those who wanted to leave Islam for another religion or those who were gay or lesbian.

14 October 2014. "When It Comes to Beheadings, ISIS Has Nothing Over Saudi Arabia" _Newsweek_
http://www.newsweek.com/2014/10/24/when-it-comes-beheadings-isis-has-nothing-over-saudi-arabia-277385.html

[davidf...@gmail.com]

Do you think execution is an appropriate punishment for adultery?
From https://www.thereligionofpeace.com/quran/bukhari/060-sbt.htm#006.060.079
Volume 6, Book 60, Number 79: Narrated 'Abdullah bin Umar:
The Jews brought to the Prophet a man and a woman from among them who had committed illegal sexual intercourse. The Prophet said to them, "How do you usually punish the one amongst you who has committed illegal sexual intercourse?" They replied, "We blacken their faces with coal and beat them," He said, "Don't you find the order of Ar-Rajm (i.e. stoning to death) in the Torah?" They replied, "We do not find anything in it." 'Abdullah bin Salam (after hearing this conversation) said to them. "You have told a lie! Bring here the Torah and recite it if you are truthful." (So the Jews brought the Torah). And the religious teacher who was teaching it to them, put his hand over the Verse of Ar-Rajm and started reading what was written above and below the place hidden with his hand, but he did not read the Verse of Ar-Rajm. 'Abdullah bin Salam removed his (i.e. the teacher's) hand from the Verse of Ar-Rajm and said, "What is this?" So when the Jews saw that Verse, they said, "This is the Verse of Ar-Rajm." So the Prophet ordered the two adulterers to be stoned to death, and they were stoned to death near the place where biers used to be placed near the Mosque. I saw her companion (i.e. the adulterer) bowing over her so as to protect her from the stones.

[davidf...@gmail.com]

What are your thoughts on: adultery? Muhammad's adultery? Do you disagree with anything below?
From
https://islaminitsownwords.blogspot.com/2009/04/did-muhammad-commit-adultery-part-one.html
Narrated Ibn 'Abbas: I did not see anything so resembling minor sins as what Abu Huraira said from the Prophet, who said, *"Allah has written for the son of Adam his inevitable share of adultery* whether he is aware of it or not: The adultery of the eye is the looking (at something which is sinful to look at), and the adultery of the tongue is to utter (what it is unlawful to utter), and the innerself wishes and longs for (adultery) and the private parts turn that into reality or refrain from submitting to the temptation." (Sahih Al-Bukhari, Volume 8, Book 77, Number 609 )
Another one:
Abu Huraira reported Allah's Apostle (may peace be upon him) as saying: *Verily Allah has fixed the very portion of adultery which a man will indulge in, and which he of necessity must commit.* The adultery of the eye is the lustful look, and the adultery of the tongue is the licentious speech, the heart desires and yearns, which the parts may or may not put into effect. (Sahih Muslim, Book 033, Number 6421; see also Number 6422)

[davidf...@gmail.com]

Do you think Muhammad should have been punished for his having a guy tortured in an attempt to get money?
From
https://islaminitsownwords.blogspot.com/search?q=fire+chest+money
The oldest extant biography of Muhammad is called the "Sirat Rasulallah" —"Life of the Prophet of Allah". This book was written by Ibn Ishaq, a devout Muslim scholar, and later revised by Ibn Hisham. It was written before any of the major works of Hadith. It is considered the most authentic biography of Muhammad. It was translated into English by A. Guillaume as "The Life of Muhammad".
page 515 reads:
*"Kinana al-Rabi, who had the custody of the treasure of Banu Nadir, was brought to the apostle who asked him about it.* He denied that he knew where it was. A Jew came (Tabari says "was brought"), to the apostle and said that he had seen Kinana going round a certain ruin every morning early. When *the apostle said to Kinana, "Do you know that if we find you have it I shall kill you?"* He said "Yes". The apostle gave orders that the ruin was to be excavated and some of the treasure was found. *When he asked him about the rest he refused to produce it, so the apostle gave orders to al-Zubayr Al-Awwam, "Torture him until you extract what he has."* So he kindled a fire with flint and steel on his chest until he was nearly dead. Then the apostle delivered him to Muhammad b. Maslama and he struck off his head, in revenge for his brother Mahmud."

[davidf...@gmail.com]

"if Jesus is God just because he was born of a virgin than Adam should be greater God"
Do you agree with me that the prophet Jesus was born of a virgin?
Do you think Adam was born of a virgin?
Genesis 2:7 New King James Version (NKJV)
https://www.biblegateway.com/passage/?search=Genesis2&version=NKJV
And the Lord God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living being.

[davidf...@gmail.com]

Do you agree with me that the prophet Jesus was crucified because certain people thought that Jesus claimed to be God, and were very upset about what they thought he'd claimed?
Matthew 26, based on Paul Younan's translation of the original Aramaic, http://dukhrana.com
59. Now the Rab-Kahna [Chief Priest] and the elders and the whole assembly were seeking witnesses against Yeshua [Jesus] so that they might kill him. 60. And they did not find (them), but many false witnesses came. But at the end two came forward 61. and said, "This (man) said that, I'm able to tear down the temple of Allaha [God], and in three days rebuild it.'" 62. And the Rab-Kahna arose and said to him, "Do you not answer anything (to this) matter? What is it that these (men) witness against you?" 63. But Yeshua was silent. And the Rab-Kahna answered and said to him,
"I adjure you by the living Allaha, that you tell us if you are the Meshikha [Anointed One], the Son of Allaha!"
64. Yeshua said to him,
"You have said (it)!
But I say to you that from now (on)
*you will see the Barh-d'Ansha [Son of Man] sitting at the right hand of Power*
*and coming upon the clouds of heaven.'"*
65. Then the Rab-Kahna tore his clothes and said, "Behold, he blasphemes! Why therefore do we need witnesses? Behold, now you have heard his blasphemy. 66. What do you want (to do)?" They answered and said, "He is deserving of death."
67. Then they spat upon his face and they were striking him on his head, and others were beating him.
68. And they were saying, "Prophesy to us Meshikha, who is the one who beat you?"

Daniel 7 (NKJV)
https://www.biblegateway.com/passage/?search=Daniel+7&version=NKJV
13 “I was watching in the night visions,
And behold, *One like the Son of Man,*
*Coming with the clouds of heaven!*
He came to the Ancient of Days,
And they brought Him near before Him.
14 Then to Him was given dominion and glory and a kingdom,
That all peoples, nations, and languages should serve Him.
His dominion is an everlasting dominion,
Which shall not pass away,
And His kingdom the one
Which shall not be destroyed.

[davidf...@gmail.com]

Antisemitism in the Qur’an: Motifs and Historical Manifestations
Part 1, by Andrew G. Bostom, lightly edited by df to remove programming characters, thereby possibly resulting in misspelled words and formatting errors
http://sheikyermami.com/antisemitism-in-the-quran/
Abstract
The essential nature of the Qur’anic “revelation,” as understood by Muslims, was elaborated in 1891 by Theodore Naldeke (whose seminal 1860 _Geschichte des Qorans_ remains a vital tool for Qur’anic research):
“To the faith of the Muslims… the Koran is the word of God, and such also is the claim which the book itself advances…”
And to this day, as the contemporary Qur’anic scholar Ibn Warraq notes, for all believing Muslims, and not merely “fundamentalists,” the Qur’an remains Allah’s “uncreated” words,
“…valid for all times and places; its ideals are, according to all Muslims, absolutely true and beyond any criticism.”

The Qur’anic depiction of the Jews "their traits as thus characterized being deemed both infallible and timeless" highlights, in verse 2:61 (repeated in verse 3:112), the centrality of the Jews “abasement and humiliation”, and being “laden with God’s anger,” as elaborated in the corpus of Muslim exegetic literature on Qur’an 2:61, including the hadith and Qur’anic commentaries. The terrifying rage decreed upon the Jews forever is connected in the hadith and exegeses to Qur’an 1:7, where Muslims ask Allah to guide them rightly, not in the path of those who provoke and must bear His wrath. This verse is in turn linked to Qur’anic verses 5:60, and 5:78, which describe the Jews transformation into apes and swine (5:60), having been “…cursed by the tongue of David, and Jesus, Mary’s son” (5:78). Moreover, forcing Jews, in particular, to pay the Qur’anic poll tax “tribute,” (as per verse 9:29) “readily,” while “being brought low,” is consistent with their overall humiliation and abasement in accord with Qur’an 2:61, and its directly related verses.

An additional much larger array of anti-Jewish Qur’anic motifs build to a denouement (as if part of a theological indictment, conviction, and sentencing process) concluding with an elaboration of the “ultimate sin” committed by the Jews (they are among the devil’s minions [Qur’an 4:60], accursed by God [Qur’an 4:47]), and their appropriate punishment: If they do not accept the true faith (i.e., Islam), on the day of judgment, they will burn in the hellfire (Qur’an 4:55). As per, Qur’an 98:7: “The unbelievers among the People of the Book and the pagans shall burn forever in the fire of Hell. They are the vilest of all creatures.”

After presenting a full spectrum of the major anti-Jewish motifs in the Qur’an, additional illustrations demonstrating their persistent influence on Muslim attitudes (and resultant behaviors) towards Jews, are provided. Four themes are considered, and their historical application illustrated, across space and time, through the present:
(I) the Jews being associated with Satan and consigned to Hell (Qur’an 4:60, 4:55, 58:14-19, and 98:6);
(II) the imposition of the Qur’anic poll-tax (jizya; Qur’an 9:29) on Jews, specifically, and
(III) the related enforcement of the Qur’anic (2:61) “curse” upon the Jews for killing the Prophets, and other transgressions against Allah’s will, meriting their permanent humiliation and abasement; and, last in connection to this curse,
(IV) the Jews’ transformation into apes/swine, as punishment (Qur’an 2:65, 5:60, and 7:166).

The contemporary case of Muhammad Sayyid Tantawi, author of a 700 page scholarly treatise rationalizing Muslim Jew hatred, _Banu Isra’il fi al-Qur’an wa al-Sunna_ [Jews in the Qur’an and the Traditions], and current Grand Imam of Al-Azhar University, demonstrates the prevalence and depth of sacralized, “normative” Jew hatred in the contemporary Muslim world. Even if all non-Muslim Judeophobic themes were to disappear miraculously overnight from the Islamic world, the living legacy of anti-Jewish hatred, and violence rooted in Islam’s sacred texts-- Qur’an, hadith, and sira-- would remain intact. The assessment and understanding of Islamic antisemitism must begin with an unapologetic analysis of the anti-Jewish motifs contained in these foundational texts of Islam.

[davidf...@gmail.com]

Many Muslims are becoming followers of the prophet Jesus after seeing Isa al Masih in their dreams. There are 3 Saudi Arabia conversion-to-Christianity biographies at
https://www.answering-islam.org/Testimonies/index.html
Some dream testimonies are at
https://isaalmasih.net/isa/dreamsofisa.html

[davidf...@gmail.com]

Many Muslims have seen Jesus in their dreams. Would you like to see him? If so, you could try asking him to show up in your dreams.
https://isaalmasih.net/isa/dreamsofisa.html
http://morethandreams.org

[davidf...@gmail.com]

'Is Deuteronomy 21:20 still valid? And if not, why not?' Individuals reading this who practice Judaism or Islam, which if any Torah laws prescribing execution do you think need to be followed?
From
https://www.gotquestions.org/Bible-stoning.html
Both animals and people could be the subjects of stoning (Exodus 21:28), and stoning seems to have been associated with sins that caused irreparable damage to the spiritual or ceremonial purity of a person or an animal. Some sins that resulted in stoning in the Old Testament were murder (Leviticus 24:17), idolatry (Deuteronomy 17:2–5), approaching near to Mount Sinai while the presence of God was there (Exodus 19:12–13), practicing necromancy or the occult (Leviticus 20:27), and blaspheming the name of the Lord (Leviticus 24:16). Stoning was probably the punishment for various types of sexual sin, as well (Deuteronomy 22:24); the related passages in Leviticus 20 do not specify the method of execution, only that the guilty party was to be “put to death.”

'was anyone in the Old Testament killed for breaking one of the commandments?' Several were killed for breaking a commandment, e.g., Achan, a Sabbath-breaking man, and a blaspheming son:

Joshua 7 (KJV), https://www.biblegateway.com/passage/?search=joshua+7&version=KJV
10 And the Lord said unto Joshua, Get thee up; wherefore liest thou thus upon thy face?
11 Israel hath sinned, and they have also transgressed my covenant which I commanded them: for they have even taken of the accursed thing, and have also stolen, and dissembled also, and they have put it even among their own stuff. ....
20 And Achan answered Joshua, and said, Indeed I have sinned against the Lord God of Israel, and thus and thus have I done:
21 When I saw among the spoils a goodly Babylonish garment, and two hundred shekels of silver, and a wedge of gold of fifty shekels weight, then I coveted them, and took them; and, behold, they are hid in the earth in the midst of my tent, and the silver under it.
22 So Joshua sent messengers, and they ran unto the tent; and, behold, it was hid in his tent, and the silver under it.
23 And they took them out of the midst of the tent, and brought them unto Joshua, and unto all the children of Israel, and laid them out before the Lord.
24 And Joshua, and all Israel with him, took Achan the son of Zerah, and the silver, and the garment, and the wedge of gold, and his sons, and his daughters, and his oxen, and his asses, and his sheep, and his tent, and all that he had: and they brought them unto the valley of Achor.
25 And Joshua said, Why hast thou troubled us? the Lord shall trouble thee this day. And all Israel stoned him with stones, and burned them with fire, after they had stoned them with stones.

Numbers 15 (KJV), https://www.biblegateway.com/passage/?search=Numbers+15&version=KJV
31 Because he hath despised the word of the Lord, and hath broken his commandment, that soul shall utterly be cut off; his iniquity shall be upon him.
32 And while the children of Israel were in the wilderness, they found a man that gathered sticks upon the sabbath day.
33 And they that found him gathering sticks brought him unto Moses and Aaron, and unto all the congregation.
34 And they put him in ward, because it was not declared what should be done to him.
35 And the Lord said unto Moses, The man shall be surely put to death: all the congregation shall stone him with stones without the camp.
36 And all the congregation brought him without the camp, and stoned him with stones, and he died; as the Lord commanded Moses.

Leviticus 24 (KJV), https://www.biblegateway.com/passage/?search=Leviticus+24&version=KJV
10 And the son of an Israelitish woman, whose father was an Egyptian, went out among the children of Israel: and this son of the Israelitish woman and a man of Israel strove together in the camp;
11 And the Israelitish woman's son blasphemed the name of the Lord, and cursed. And they brought him unto Moses: (and his mother's name was Shelomith, the daughter of Dibri, of the tribe of Dan: )
12 And they put him in ward, that the mind of the Lord might be shewed them.
13 And the Lord spake unto Moses, saying,
14 Bring forth him that hath cursed without the camp; and let all that heard him lay their hands upon his head, and let all the congregation stone him.
15 And thou shalt speak unto the children of Israel, saying, Whosoever curseth his God shall bear his sin.
16 And he that blasphemeth the name of the Lord, he shall surely be put to death, and all the congregation shall certainly stone him: as well the stranger, as he that is born in the land, when he blasphemeth the name of the Lord, shall be put to death. ....
23 And Moses spake to the children of Israel, that they should bring forth him that had cursed out of the camp, and stone him with stones. And the children of Israel did as the Lord commanded Moses.

[davidf...@gmail.com]

"But by what criteria do you judge this?"
If something is false/ not-true, it's not from God.
Jesus is the best representation of what God is like; if something conflicts with the characteristics of Jesus, it's not from God.
The fruit of the Holy Spirit is:
Galatians 5 (KJV)
https://www.biblegateway.com/passage/?search=Galatians+5&version=KJV
22 But the fruit of the Spirit is love, joy, peace, longsuffering, gentleness, goodness, faith,
23 Meekness, temperance: against such there is no law.
If something conflicts with that, it's not from God.
[hat tip: a Brad Jersak youtube video]

"also there is that question: how much was the original inspiration altered by coming through the mind and, possibly biased understanding, of the human being?"
Quite possibly a lot. A dream or vision can be hard to understand, and interpreting such can be difficult. If one regularly does 2-way communication with God-- as several people did in the Bible, and as several people do these days-- one can ask God for clarification.

[davidf...@gmail.com]

"a difference between a baby and a fetus" Agreed. Developmentally, they're at different stages of life.
"There's also a big difference between the kind of malfourmaltys I'm talking about and being disabled" What are some examples of the malformations you're talking about?
"fetus hasn't developed arms and legs and would most likely die shortly after being born" Have you seen the guy without arms or legs? Nick Vujicic wrote a book.
https://youtu.be/GSayMXTaQY8
https://youtu.be/yo_24_qTNac

"would most likely die shortly after being born" Everyone will die eventually. The universe is about 14 billion years old; by comparison, 100 years is very very short. Do you think it's OK to kill people that will shortly be dead anyway?
Hitler ordered the disabled Baby Knauer to be killed, and that baby became one of the 1st victims of the Holocaust. Was that killing OK, in your view?
What's your opinion of Holland's "infanticide guideline known as the Groningen Protocol"?

"The Least of These," by Wesley J. Smith, 5 March 2019
https://www.firstthings.com/web-exclusives/2019/03/the-least-of-these
Killing disabled babies is not just an ancient practice. During World War II, German doctors committed infanticide, which was considered a “healing treatment” that prevented suffering. “Baby Knauer”—the first disabled baby to be killed under color of law in Germany—was born with serious disabilities, including blindness. His parents wrote Hitler a letter asking that doctors be permitted to put their child “to sleep.” Hitler sent his personal physician, Karl Rudolph Brandt, to verify the facts and assure the infant’s doctors that they could kill the child without legal consequence, which they did. In 1973, Baby Knauer’s father was quoted by Robert Jay Lifton in The Nazi Doctors, as recalling appreciatively that “the Führer had granted us the mercy killing of our son. Later, we could have other children, handsome and healthy, of whom the Reich could be proud.”

Hitler’s infanticide policy was kept a secret from the German people, and unlike Baby Knauer, most infanticides took place without parental consent. After the end of the war, infanticide of disabled babies was universally condemned a crime against humanity. Some German doctors who participated in the pogrom were hanged.

That moral opprobrium is dissipating. Disabled babies are again being killed by doctors—this time in the Netherlands. Only rather than occurring furtively in the shadows, baby killing is practiced openly under a bureaucratic infanticide guideline known as the Groningen Protocol (after the Groningen University Medical Center).

The Protocol establishes three categories of killable babies:

The baby has no chance of survival.
The baby “may survive after a period of intensive treatment but the expectations for the future are very grim.”
The baby does “not depend on technology for physiological stability” but has “suffering [that] is severe, sustained, and cannot be alleviated.”

In other words, Dutch doctors lethally inject babies with serious disabilities who do not need intensive care—those denigrated as having an “unlivable life” by Dutch infanticide apologists.

[davidf...@gmail.com]

What do you think-- is there a hell, or not? Is Hitler: in hell? in heaven? non-existent?
Do you think there are: angels? demons?
Do you think that the worst evils humans commit are solely the work of humans? or do you agree with me that demons play a role in people in committing the worst evils?
Do you believe: in spontaneous generation? that a superintellect created the 1st biological lifeform? that humans with their very high level of intelligence are solely the product of mindless-at-every-level processes? that in the big bang expanding spacetime and matter-energy began to exist? that matter-energy is infinitely old? that the origination of the Shroud of Turin's body image is easily explainable as the work of an artist?

[davidf...@gmail.com]

Both Islam and Mormonism are man-made religions, whose founders claimed God told them they could have more wives. Joseph Smith is a false prophet who falsely claimed that God said an LDS temple would be build in Independence, Missouri "in this generation." To this day such hasn't been built.

From http://20truths.info/mormon/prophecies.html
A Temple in This Generation
On April 30, 1832, Joseph prophesied that a temple would be built in Independence, Missouri before the current generation passed away:
"4 Verily this is the word of the Lord, that the city New Jerusalem shall be built by the gathering of the saints, beginning at this place, even the place of the temple, which temple shall be reared in this generation.
5 For verily this generation shall not all pass away until an house shall be built unto the Lord, and a cloud shall rest upon it, which cloud shall be even the glory of the Lord, which shall fill the house." (D&C 84: 4-5)

Allowing the widest possible latitude of 100 years for a generation, that still leaves the prophecy unfulfilled more than 70 years late and counting. There still is no LDS temple in Independence, Missouri.

[davidf...@gmail.com]

A weak spot in the ideology of Islam is its outdated, incorrect conception of the character/nature of God. Have you seen the superb _The Old Testament Case for Nonviolence_?
https://www.amazon.com/Old-Testament-Case-Nonviolence/dp/0999430602/

[davidf...@gmail.com]

"Can you give me proofs that Islam is wrong?"
Not really, but I can ask you questions. Who was the greatest prophet?
The prophet Jesus was born of a virgin per Quran 3:40; how do you reconcile Jesus' being virgin-born, and not-being the Son of God?

"I’d want some good points to raise"
I'd suggest some questions to ask. My stockpile of questions for Muslims is at and around
https://groups.google.com/d/msg/aus.religion.islam/bzdQCJTVhyk/st314NSMxWcJ

"I believe in God but I don’t know what is right and what’s wrong"
The physics and biology data clearly point to the existence of a superintellect God who made the universe and humans.

Judaism's and especially-Islam's conception of God's nature/character is outdated. The New Testament's conception of God's nature is a natural outgrowth of the Old Testament's trajectory, and definitively shows humans what God is like via the appearance on earth of God in the earth-suit of Jesus.

Top 7 Ways the Old Testament Advocates Nonviolence
https://www.matthewcurtisfleischer.com/blog/2018/11/29/top-7-ways-the-old-testament-advocates-nonviolence

the superb _The Old Testament Case for Nonviolence_

https://www.amazon.com/Old-Testament-Case-Nonviolence/dp/0999430602/

[davidf...@gmail.com]

What's your explanation for the origination of: matter-energy and expanding spacetime in the big bang creation-out-of-nothing creation event? the 1st biological lifeform? biology's big bang aka the Cambrian Explosion? the massive amount of information encoded in biology? a human-life-friendly planet? human's high level of intelligence? the Shroud of Turin's body image?

Do you think matter is infinitely old? If 'yes,' what reasons do you have to think that?
The universe is expanding. Going back in time, the universe gets smaller and smaller until its surface area and volume goes to 0. Hence, the universe began to exist.
Also, the universe is running down-- the 2nd law of thermodynamics is at work. Unless God intervenes, eventually all the stars will burn out, and eventually the universe will everywhere be the same very very cold temperature, a fraction of a degree above absolute 0. The universe couldn't have been running down for an infinite length of time, because if it was, it'd have suffered 'heat death' by now. Hence, the universe began to exist.

The Search for a Loophole to the Beginning of the Universe and to the Seeming-Design of Physics
https://groups.google.com/forum/#!topic/talk.origins/G3xQ3EN9o1A

God helps people regularly. E.g., you have a personal assistant angel that often helps you.

[davidf...@gmail.com]

"Jesus was a very mighty, and respectable, sinless prophet of God" Who did the more-impressive miracles, Muhammad, or the prophet Jesus?
You correctly observe that Jesus was a "sinless prophet of God." Was Muhammad sinless? If 'no,' what are the 2 biggest sins Muhammad committed that you're aware of?

"Adam had neither a mother nor father, so wouldn’t Adam have a better case at being known as the Son of God"
Adam was created by God, and had no earthly parents. God was Adam's father, and Adam was a son of God.
Genesis 2:7 (NKJV), https://www.biblegateway.com/passage/?search=Genesis2&version=NKJV

And the Lord God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living being.

"Jesus does not have a father does not mean God is his father"
God was Adam's father. Who was Jesus' father? (the devil?) (Jesus' stepdad was Mary's husband, Joseph.)

"God is way too above to have a human son"
Do you agree with me that God has appeared in a human form to e.g. Hagar, Joshua, Abraham, and Jacob?

"David is called the Son of God" Reference?

Psalm 2 (KJV), https://www.biblegateway.com/passage/?search=psalm+2&version=KJV
1 Why do the heathen rage, and the people imagine a vain thing?
2 *The kings of the earth set themselves, and the rulers take counsel together, against the Lord, and against his anointed,* saying,
3 Let us break their bands asunder, and cast away their cords from us.
4 He that sitteth in the heavens shall laugh: the Lord shall have them in derision.
5 Then shall he speak unto them in his wrath, and vex them in his sore displeasure.
6 Yet have *I set my king upon my holy hill of Zion.*
7 *I will declare the decree: the Lord hath said unto me, Thou art my Son; this day have I begotten thee.*
8 *Ask of me, and I shall give thee the heathen for thine inheritance,* and the uttermost parts of the earth for thy possession.
9 Thou shalt break them with a rod of iron; thou shalt dash them in pieces like a potter's vessel.
10 Be wise now therefore, O ye kings: be instructed, ye judges of the earth.
11 Serve the Lord with fear, and rejoice with trembling.
12 *Kiss the Son, lest he be angry, and ye perish from the way,* when his wrath is kindled but a little. *Blessed are all they that put their trust in him.*

[davidf...@gmail.com]

"Jesus is not the literal son of God"
What would you call Jesus, the son of a virgin? (prophet? teacher? but not much more than that?)
"Jesus performed many more, impressive miracles than Muhammad"
What are the 3 most-impressive miracles of Muhammad?
Who was the *greatest* prophet?

"Muhammad’s miracle is the Quran itself"
I don't understand. Could you elaborate? Do you see anything here you disagree with?:
The end of the Quran as Muslims know it, https://www.answering-islam.org/authors/oskar/palimpsest.html The fundamental Islamic belief that no word of the Quran has changed is put in question by a rather unique ancient manuscript, a palimpsest, known as ‘DAM 0 1-27.1.’1 It was discovered by Muslims in 1972 at the ancient Great Mosque of Sana'a in Yemen. According to the latest academic studies, aided by the use of ultraviolet photography, this palimpsest contains many differences when compared with today’s Arabic Quran. They range from different and missing words and dissimilar spelling to a changed order of Surahs and words within verses. The find is part of a bundle of parchments thought to be the oldest surviving copies of the Quran.

"As for the 'son of God', Luke 4:41 '...demons came out of many people, shouting 'You are the son of God!' But he [Jesus] rebuked them and would not allow them to speak.' Jesus did not want to be called son of God"
By demons, publicly. Would you have be OK with demons shouting at you true statements? Paul didn't like such, and consequently cast out of a girl a spirit of divination.
Jesus approved of Peter's remark below. Do you agree, or disagree, with Peter's remark here?:

Matthew 16, based on Paul Younan's translation of the original Aramaic, http://dukhrana.com
13. And when Yeshua came to the region of Caesarea of Philippi, he was asking his talmida [students] and said,
"Concerning me, who do men say that I,
the Barh-d'Ansha [Son of Man], am?"
14. And they said, "Some say Yokhanan the baptizer, but others Elia [Elijah], and others Aramiya [Jeremiah], or one of the nabia [prophets]." 15. He said to them,
"But you, who do you say that I am?"
16. Shimon Keepa [Simon Peter] answered and said,
"You are the Meshikha,
the Son of the living Allaha."
17. Yeshua answered and said to him,
"Blessed are you Shimon bareh-d'Yona [of-Dove its-son],
because flesh and blood have not revealed (this) to you,
but Abbi [my Father] who is in heaven.
18. I also say to you that you are Keepa [Rock],
and on this keepa I will build for eidti [my church/ congregation],
and the gates of Sheol will not subdue it.
19. To you I will give the keys of the kingdom of Heaven,
and any thing that you bind on earth
will be bound in heaven,
and the thing that you loose on earth
will be loosed in heaven."
20. Then he commanded his talmida [students] that they should not say to men that he was the Meshikha.

"instead he preferred the title of teacher or prophet"

Do you agree with me that the prophet Jesus was crucified because certain people thought that Jesus claimed to be God, and were very upset about what they thought he'd claimed?

Matthew 26 (NKJV), https://www.biblegateway.com/passage/?search=Matthew+26&version=NKJV 63 But Jesus kept silent. And the high priest answered and said to Him, “I put You under oath by the living God: Tell us if You are the Christ, the Son of God!”
64 Jesus said to him, “It is as you said. Nevertheless, I say to you, hereafter *you will see the Son of Man* sitting at the right hand of the Power, and *coming on the clouds of heaven.”*
65 Then the high priest tore his clothes, saying, “He has spoken blasphemy! What further need do we have of witnesses? Look, now you have heard His blasphemy! 66 What do you think?” They answered and said, “He is deserving of death.”

Daniel 7, https://www.biblegateway.com/passage/?search=Daniel+7&version=NKJV 13 “I was watching in the night visions,
And behold, One like *the Son of Man,*

[davidf...@gmail.com]

'Romans 8:14 ”For those who are led by the spirit of God, are sons of God.” '
I think everyone (including you and I) is a son/daughter of God. Many don't yet realize that.

' "this does not mean that Jesus is the literal son of God. Quran 112:3 ”He neither begets nor is born.” God can not have a son because that would mean God has associates, and God has no associates" '
Who if _anyone_ believes God had sex with Mary to result in Jesus' appearance?

' "The most important of the 10 Commandments is that “You shall take no other Gods beside me.” '
And the sinless Jesus is God. Who was the greatest prophet: the sinner Muhammad, or the sinless prophet Jesus who was born to a virgin, and who worked amazing miracles?

[davidf...@gmail.com]

The next time you're about to do something you know is evil, would you prefer that God stops you?

[davidf...@gmail.com]

"the Quran that’s the last miracle left for you and me to see... the only miracle left for us to witness today is the Quran and what a miracle it is" A quarter of the Quran is nonsensical in the original Arabic. In what ways is the Quran "a miracle"?

"the example of Jesus is the same as the example of Adam he created him from dirt and told him BE AND HE WAS" Do you think God put dirt inside Mary and then from that dirt fashioned Jesus? How many months' gestation did Jesus have inside the womb of Mary?

[davidf...@gmail.com]

Jesus was praying to another manifestation of God.

_At The Master's Feet_ by Sadhu Sundar Singh, translated from Urdu (1922)
http://www.ccel.org/ccel/singh/feet.v.ii.html
SECTION II
_The Disciple,_ — Master, if Thou wouldst make a special manifestation of Thyself to the world, men would no longer doubt the existence of God and Thy own divinity, but all would believe and enter on the path of righteousness.

_The Master,_ — 1. My son, the inner state of every man I know well, and to each heart in accordance with its needs I make Myself known; and for bringing men into the way of righteousness there is no better means than the manifestation of Myself. For man I became man that he might know God, not as someone terrible and foreign, but as full of love and like to himself, for he is like Him and made in His image.

Man also has a natural desire that he should see Him in whom he believes and who loves him. But the Father cannot be seen, for He is by nature incomprehensible, and he who would comprehend Him must have the same nature. But man is a comprehensible creature, and being so cannot see God. Since, however, God is Love and He has given to man that same faculty of love, therefore, in order that that craving for love might be satisfied, He adopted a form of existence that man could comprehend. Thus He became man, and His children with all the holy angels may see Him and enjoy Him (Col. i. 15, ii. 9). Therefore I said that he that hath seen Me hath seen the Father (John xiv. 9-10). And although while in the form of man I am called the Son, I am the eternal and everlasting Father (Isa. ix. 6).

2. I and the Father and the Holy Spirit are One. Just as in the sun there are both heat and light, but the light is not heat, and the heat is not light, but both are one, though in their manifestation they have different forms, so I and the Holy Spirit, proceeding from the Father, bring light and heat to the world. The Spirit, which is the baptismal fire, burns to ashes in the hearts of believers all manner of sin and iniquity, making them pure and holy. I who am the True Light (John i. 9, viii. 12), dissipate all dark and evil desires, and leading them in the way of righteousness bring them at last to their eternal home. Yet We are not three but One, just as the sun is but one.

[davidf...@gmail.com]

Who or what prompted King David to sin by taking a census?

2 Samuel 24
1 Again the anger of the Lord was aroused against Israel, and He moved David against them to say, “Go, number Israel and Judah.” ....
10 And David’s heart condemned him after he had numbered the people. So David said to the Lord, “I have sinned greatly in what I have done; but now, I pray, O Lord, take away the iniquity of Your servant, for I have done very foolishly.”

1 Chronicles 21
1 Now Satan stood up against Israel, and moved David to number Israel. ....
7 And God was displeased with this thing; therefore He struck Israel. 8 So David said to God, “I have sinned greatly, because I have done this thing; but now, I pray, take away the iniquity of Your servant, for I have done very foolishly.”

[davidf...@gmail.com]

"Jesus was just an ordinary man" What's your opinion of the guru Jesus' teachings? Do you think Jesus performed miracles of: healing the blind? cleansing lepers? casting out demons? raising himself from the dead?
How would you address someone's being bothered by demons? (non-material entities that suggest-- sometimes incessantly-- to humans that humans commit evil, and that suggest to humans thoughts that tear down themselves and other humans)

[davidf...@gmail.com]

What are 3 ways in which the Bible is supposedly distorted? A quarter of the Quran is non-sensical in the original Arabic.
The prophet Jesus already returned, by the end of A.D. 70; he prophesied that some who were having him crucified would witness his return, and his prophecy came to pass. God didn't sacrifice anybody: it was misguided humans who killed Jesus, the Son of God. God is so humble that he appeared in a human form, and experienced and took upon himself all the harms done to all humans that lived and that will live, and all humans' sins and illnesses.
Who was the greatest prophet? Which prophet did the most-impressive miracles? Who was the most-holy prophet? The prophet Jesus was born of a virgin per Quran 3:40; how do you reconcile Jesus' being virgin-born, and not-being: the Son of God? a very very unique and special individual?

[davidf...@gmail.com]

From
https://www.thereligionofpeace.com/pages/quran/muhammads-sex-life.aspx
Allah managed to hand down quite a few "revelations" that sanctioned Muhammad's personal pursuit of sex to the doubters around him. ....

Quran (33:37) - "But when Zaid had accomplished his want of her, We gave her to you as a wife, so that there should be no difficulty for the believers in respect of the wives of their adopted sons, when they have accomplished their want of them; and Allah's command shall be performed." No doubt millions of young Muslims, trying to outdo one another at memorizing the Quran, have wondered about what this verse means and why it is there. In fact, this is a "revelation" of convenience that Allah just happened to hand down at a time when Muhammad lusted after his daughter-in-law, Zaynab, - a state of affairs that disturbed local customs. The verse "commands" Muhammad to marry the woman (following her husband's gracious divorce). As for why this should be part of the eternal word of God...?

Quran (33:50) - "O Prophet! surely We have made lawful to you your wives whom you have given their dowries, and those whom your right hand possesses out of those whom Allah has given to you as prisoners of war, and the daughters of your paternal uncles and the daughters of your paternal aunts, and the daughters of your maternal uncles and the daughters of your maternal aunts who fled with you; and a believing woman if she gave herself to the Prophet, if the Prophet desired to marry her-- specially for you, not for the (rest of) believers; We know what We have ordained for them concerning their wives and those whom their right hands possess in order that no blame may attach to you; " This is another special command that Muhammad handed down to himself that allows virtually unlimited sex, divinely sanctioned by Allah. One assumes that this "revelation" was meant to assuage some sort of disgruntlement in the community over Muhammad's hedonism.

Quran (33:51) - "You may put off whom you please of them, and you may take to you whom you please, and whom you desire of those whom you had separated provisionally; no blame attaches to you; this is most proper, so that their eyes may be cool and they may not grieve, and that they should be pleased" This is in reference to a situation in which Muhammad's wives were grumbling about his preference for sleeping with a slave girl (Mary the Copt) instead of them. Accordingly, Muhammad may sleep with whichever wife (or slave) he wishes without having to hear the others complain... as revealed in Allah's literal and perfect words to more than a billion Muslims.

Quran (66:1-5) - "O Prophet! Why do you ban (for yourself) that which Allah has made lawful to you, seeking to please your wives?... Allah has already ordained for you, the dissolution of your oaths " Another remarkably personal passage of sexual convenience in a book billed as Allah's perfect and eternal message to mankind. Muhammad was caught sleeping with a slave woman on the night that he was supposed to be with one of his wives. Initially promising to be faithful, "Allah" tells his prophet to break that promise and enjoy sex with his slaves. If his wives objected then "it may be if he divorced you (all) that his Lord will give him instead of you, wives better than you."

Quran (4:24) - "And all married women (are forbidden unto you) save those (captives) whom your right hands possess." Allah even permitted Muhammad and his men to have sex with married slaves, such as those captured in battle.

[davidf...@gmail.com]

Hadith and Sira
https://www.thereligionofpeace.com/pages/quran/muhammads-sex-life.aspx
Sahih Muslim (8:3309) - Muhammad consummated his marriage to Aisha when she was only nine. (See also Sahih Bukhari 58:234 and many other places). No where in the reliable Hadith or Sira is there any other age given. Other references are Sahih Bukhari 3896, 5158 and 3311.

Sahih Bukhari (62:18) - Aisha's father, Abu Bakr, wasn't on board at first, but Muhammad explained how the rules of their religion made it possible. This is similar to the way that present-day cult leaders manipulate their followers into similar concessions.

Sahih Muslim (8:3311) - The girl took her dolls with her to Muhammad's house (something to play with when the "prophet" was not having sex with her).

Sahih Bukhari (6:298) - Muhammad would take a bath with the little girl and fondle her.

Sahih Muslim (8:3460) - "Why didn't you marry a young girl so that you could sport with her and she sport with you, or you could amuse with her and she could amuse with you?" Muhammad posed this question to one of his followers who had married an "older woman" instead of opting to fondle a child.

Sahih Bukhari (4:232) - Muhammad's wives would wash semen stains out of his clothes, which were still wet from the spot-cleaning even when he went to the mosque for prayers. Between copulation and prayer, it's a wonder he found the time to slay pagans.

Sahih Bukhari (6:300) - Muhammad's wives had to be available for the prophet's fondling even when they were having their menstrual period.

Sahih Bukhari (93:639) - The Prophet of Islam would recite the 'Holy Quran' with his head in Aisha's lap, when she was menstruating.

Sahih Bukhari (62:6) - "The Prophet used to go round (have sexual relations with) all his wives in one night, and he had nine wives." Muhammad also said that it was impossible to treat all wives equally - and it isn't hard to guess why.

Sahih Bukhari (5:268) - "The Prophet used to visit all his wives in a round, during the day and night and they were eleven in number." I asked Anas, 'Had the Prophet the strength for it?' Anas replied, 'We used to say that the Prophet was given the strength of thirty men.' "

Sahih Bukhari (60:311) - "I feel that your Lord hastens in fulfilling your wishes and desires." These words were spoken by Aisha within the context of her husband having been given 'Allah's permission' to fulfill his sexual desires with a large number of women in whatever order he chooses. (It has been suggested that Aisha may have been speaking somewhat wryly).

Sahih Muslim (8:3424) - One of several narrations in which a leering Muhammad orders a clearly startled woman to suckle a grown man with her breast so that he will become "unlawful" to her - meaning that they can live under the same roof together.

Tabari 9:137 - "Allah granted Rayhana of the Qurayza to Muhammad as booty." Muhammad considered the women that he captured and enslaved to be God's gift to him.

Tabari 8I:117 - "Dihyah had asked the Messenger for Safiyah when the Prophet chose her for himself... the Apostle traded for Safiyah by giving Dihyah her two cousins. The women of Khaybar were distributed among the Muslims." He sometimes pulled rank to reserve the most beautiful captured women for himself.

Tabari 9:139 - "You are a self-respecting girl, but the prophet is a womanizer." Words spoken by the disappointed parents of a girl who had 'offered' herself to Muhammad (he accepted).

[davidf...@gmail.com]

_The Generous Quran: An Accurate, Modern English Translation of the Qur'an, Islam's Holiest Book_ by Usama K. Dakdok, 19:70-71
https://www.amazon.com/Generous-Accurate-English-Translation-Holiest/dp/098241370X/
Then surely we know of those who are most deserving to be roasted.
And there is none of you who will not go down into it [i.e. hell].
This was an unavoidable decree of your lord.

3:185
Every soul tastes the death, and surely you will only receive your wages on the resurrection day. So whoever is removed from the fire and enters the garden, so indeed, he becomes triumphant. And what is the world's life except the enjoyment of the proud.

[davidf...@gmail.com]

Yes, conversation (which is what you and I are now engaging in) is the stuff of which relationships are built, and is a good thing.
"Christians also destroy Greek, Roman, Celtic, German, Baltic, Slavic and Norse religion by this so called 'good thing'"
Which of those religions employed human sacrifice? Do you think it's OK to do human sacrifices as part of one's religion?

"Christan and Muslims has so much in common that I can't understand why u guys even fight"
Based on killing people to get and maintain adherants, the ideology of Islam is intent on global conquest via the sword.
"both have a military suppression of pagans/kaffir i.e crusades and jihad"
Some of the crusades were a response to the militaristic Islamic invasion of Europe. One crusade nearly resulted in the total elimination of Islam, but unfortunately for the world, one small patch of Islam was allowed to survive, and now over a billion people are enslaved by that demonic religion.
"both said ur own god is true God"
Practitioners of _every_ religion-- including secular religions e.g. secular humanism and Marxism-Leninism-- believe that their god(s) are the true god(s).
"both believe u guys r doing good thing by making ppl converted"
Christianity is supposed to gain and retain converts via peaceful means. Islam frequently resorts to violence and killing to gain and maintain converts.

[davidf...@gmail.com]

The atheistic secular religion of Marxism-Leninism was responsible for the violent deaths of over 100 million people during the 20th century. Hitler was an social Darwinist atheist who promulgated his a-theistic secular religion of Nazism, and was responsible for many millions of deaths. What's so great about atheism?

[davidf...@gmail.com]

"I never claim anything"
I see there the self-refuting claim that claims aren't made.
"Jesus Christ is a great teacher. He is kind to everyone. .... Look at jesus Christ and his nature. He is humble all the time, helped the needy. He is one of the highest example"
Are there any humans you do worship? If 'yes,' is Jesus Christ more-worthy of worship than the human(s) you do worship?

"we should observe the nature of God, his nature and make him our true inspiration. Be in immense unconditional love with God. Choose the path that he followed like helping people who are needy, loving people unconditionally"
Jesus is God, and Jesus' words and deeds revealed the nature of God in an impressive way.

"every God has explained the same message"
Even the God of Islam?
"it doesn't matter which God we follow if we be kind, humble and love people unconditionally we will be on the path of God"
If I believe in the God that ISIS individuals worship, I'd behave in awful ways. The type of God we worship greatly influences how badly vs. how lovingly we treat fellow humans. It matters a lot which God we worship. Do you worship: cows? yourself? Shiva? I'm not a Hindu-- am I lower than: an Untouchable? a rat?

[davidf...@gmail.com]

It's my understanding that Muslims think Jesus didn't die on the cross, but rather he will die in the future.

Quran, Arberry translation
https://archive.org/stream/QuranAJArberry/Quran-A%20J%20Arberry_djvu.txt
19:30 *Mary pointed to the child* then; but they said, 'How shall we speak to one who is still in the cradle, a little child?' *He said, 'Lo, I am God's servant; God has given me the Book, and made me a Prophet.* Blessed He has made me, wherever I may be; and He has enjoined me to pray, and to give the alms, so long as I live, and likewise to cherish my mother; He has not made me arrogant, unprosperous. *Peace be upon me,* the day I was born, and *the day I die, and the day I am raised up alive!'*
19:35 *That is Jesus, son of Mary,* in word of truth, concerning which they are doubting. It is not for God to take a son unto Him. Glory be to Him! When He decrees a thing, He but says to it 'Be,' and it is. Surely God is my Lord, and your Lord; So serve you Him. This is a straight path.

Many 'Jews' followed the prophet Jesus prior to his dying on the cross, and many 'Jews' have decided to follow the prophet Jesus in the 20th and 21st centuries. This passage erroneously says that no 'Jews' would believe in Jesus prior to his death, which is clearly incorrect if Jesus died on the cross 2,000 years ago, and is clearly incorrect if Jesus didn't yet die but will die:
Quran, Arberry translation
https://archive.org/stream/QuranAJArberry/Quran-A%20J%20Arberry_djvu.txt
155 and for their unbelief, and their uttering against Mary a mighty calumny, and for their saying, 'We slew the Messiah, Jesus son of Mary, the Messenger of God' — yet they did not slay him, neither crucified him, only a likeness of that was shown to them. Those who are at variance concerning him surely are in doubt regarding him; they have no knowledge of him, except the following of surmise; and they slew him not of a certainty — no indeed; God raised him up to Him; God is All-mighty, All-wise.
*There is not one of the People of the Book but will assuredly believe in him before his death,* and on the Resurrection Day he will be a witness against them.

This translation doesn't mention Jesus' death, but it does quote God as saying, "I will set thy [Jesus'] followers above the unbelievers till the Resurrection Day":
Quran, Arberry translation
https://archive.org/stream/QuranAJArberry/Quran-A%20J%20Arberry_djvu.txt
3:45 And when Jesus perceived their unbelief, he said, 'Who will be my helpers unto God?' The Apostles said, 'We will be helpers of God; we believe in God; witness thou our submission. Lord, we believe in that Thou hast sent down, and we follow the Messenger. Inscribe us therefore with those who bear witness.'
And they devised, and God devised, and God is the best of devisers.
When God said, *'Jesus, I will take thee to Me and will raise thee to Me* and I will purify thee of those who believe not. *I will set thy followers above the unbelievers till the Resurrection Day.* Then unto Me shall you return, and I will decide between you, as to what you were at variance on. As for the unbelievers, I will chastise them with a terrible chastisement in this world and the next; they shall have no helpers.'
3:50 But as for the believers, who do deeds of righteousness, He will pay them in full their wages: and God loves not the evildoers.

[davidf...@gmail.com]

Mormons, do you believe that in the afterlife, you'll get to create and populate planets? Do you, like Muslims, believe that some have sex in the afterlife? Do you agree with this remark by Jesus?:
Matthew 22:30 (KJV) For in the resurrection they neither marry, nor are given in marriage, but are as the angels of God in heaven.
Mark 12:25 For when they shall rise from the dead, they neither marry, nor are given in marriage; but are as the angels which are in heaven.

https://exmormon.org/d6/drupal/Mormons-get-their-own-worlds
"Then will they become Gods...they will never cease to increase and to multiply, worlds without end. When they receive their crowns, their dominions, *they then will be prepared to frame earths like unto ours* and to people them in the same manner as we have been brought forth by our parents, by our Father and God” Brigham Young, Journal of Discourses 17:143
....
Journal of Discourses Volume 6 page 275 --Brigham Young
""After men have got their exaltations and their crowns -- have become Gods, even the sons of God -- are made Kings of kings and Lords of lords, they have the power then of propagating their species in spirit; and that is the first of their operations with regard to organizing a world. **Power is then given to them to organize the elements, and then commence the organization of tabernacles**. ....

[davidf...@gmail.com]

Do you consider Muhammad one of “the great religious leaders of the world"? Are you aware of any "moral truths... given to" Muhammad "by God to enlighten whole nations and to bring a higher level of understanding to individuals"? If 'yes,' what are some of those "moral truths"? Do you believe "Mohammed raised the religious consciousness and ethical awareness of his nation as well as that of many beyond its borders"?

What is the relationship of The Church of Jesus Christ of Latter-day Saints to the non-Christian religions of the world?
https://www.lds.org/study/ensign/1988/01/i-have-a-question/what-is-the-relationship-of-the-church-of-jesus-christ-of-latter-day-saints-to-the-non-christian-religions-of-the-world?lang=eng
Ever since the early days of the Church, various General Authorities have expressed the Church’s position toward non-Christian religions: we should not only be tolerant of their beliefs, but we should also respect them. *On 15 February 1978, for example, the First Presidency,* consisting of President Spencer W. Kimball and his counselors, President Marion G. Romney and President N. Eldon Tanner, *issued an official statement regarding the Church’s position toward other religions.* The statement reads: ....
*“The great religious leaders of the world such as Mohammed,* Confucius, and the Reformers, as well as philosophers including Socrates, Plato, and others, received a portion of God’s light. *Moral truths were given to them by God to enlighten whole nations and to bring a higher level of understanding to individuals.* ....

This statement....
Certainly, Mohammed raised the religious consciousness and ethical awareness of his nation as well as that of many beyond its borders. ....
Of course, there is much in other religions that we cannot accept or condone. In them, truths are frequently found side by side with superstition, sorcery, and error. Within many religions, one may find ethics, doctrines, or beliefs that are clearly of worth and that contain eternal truths. At the same time, one may find incorrect doctrines and possibly even practices inspired by the powers of darkness. The phrase “buyer beware” is certainly appropriate in the study of religions.

[davidf...@gmail.com]

Do you believe the Bible prophesied Joseph Smith's appearance? If 'yes,' where specifically?
Are Mormons and Muslims Apples and Oranges? - Jun 11, 2009
https://www.equip.org/article/are-mormons-and-muslims-apples-and-oranges/
The beginnings of both Islam and Mormonism are quite similar, especially when one considers the backgrounds and ideas of Muhammad and Joseph Smith. Consider that both men:
· came from poor families;
· had little education;
· wanted to unite the religions of their day;
· believed their new religions were a continuation from ancient biblical times;
*· maintained that the Bible prophesied their own appearances on earth;*
*· claimed to have had revelations from God, allowing for their chosen lifestyles;*
· were leaders of their own militias;
*· started out monogamous but became polygamous;*
*· held that heaven would be filled with many physical pleasures, including sex.*

[davidf...@gmail.com]

"I am an ex Muslim" That's great. "I want to know more about Christianity... I have read a bit of the Bible" What are your questions about Christianity? Have you read the Injil? I suggest starting with the book of Luke.
https://www.biblegateway.com/passage/?search=Luke+1&version=NKJV

"and Hinduism" I suggest reading
_Death of a Guru: A Remarkable True Story of one Man's Search for Truth_
https://www.amazon.com/Death-Guru-Remarkable-Story-Search/dp/0890814341/

"I was always taught to read the quran in Arabic so I couldn't understand it"

A quarter of the Quran is nonsensical in the original Arabic.

"but when I read it in English I understood the stupidness of Islam. Now I feel sad for following this satanic cult for years"
You didn't know better. Now you _*do*_ know better, which is great.

[davidf...@gmail.com]

The guru Jesus is a god of love, kindness, and gentleness. What god(s) of love do you worship? Have you ever prayed to the god Jesus?

Who or what was behind the origination of: matter-energy and expanding spacetime in the big bang creation-out-of-nothing creation event? the 1st biological lifeform? biology's big bang aka the Cambrian Explosion? the massive amount of information encoded in biology? a human-life-friendly planet? the marvelous construction of the human body? human's high level of intelligence? the Shroud of Turin's body image?

Do you think matter is infinitely old? If 'yes,' what reasons do you have to think that?
The universe is expanding. Going back in time, the universe gets smaller and smaller until its surface area and volume goes to 0. Hence, the universe began to exist.
Also, the universe is running down-- the 2nd law of thermodynamics is at work. Unless God intervenes, eventually all the stars will burn out, and eventually the universe will everywhere be the same very very cold temperature, a fraction of a degree above absolute 0. The universe couldn't have been running down for an infinite length of time, because if it was, it'd have suffered 'heat death' by now. Hence, the universe began to exist.

The Search for a Loophole to the Beginning of the Universe and to the Seeming-Design of Physics
https://groups.google.com/forum/#!topic/talk.origins/G3xQ3EN9o1A

Our universe has been around for about 14 billion years, and has been expanding ever since it came into existence in the big bang. How many times has the universe been: created? destroyed?

[davidf...@gmail.com]

'why does the tomb story have different accounts'
Different eyewitnesses had slightly different recollections. The same thing happens today: ask 4 eyewitnesses what happened in a traffic accident, and you're likely to get several slightly-different responses. Investigators then have to sort through the data.

"That’s a big difference in the eye when this is Mary Magdalene"
Eye-witness testimony is often not 100% accurate, and often not 100% identical in successive retellings of a story. Angels can appear as normal men and women. If I saw what I thought was man and I tell you I saw a man, reflection on what I witnessed may alter my thinking, such that when later telling another person what I saw, I may tell _that_ person I saw what could only have been an angel.

[davidf...@gmail.com]

"I just can’t wait for your punishment" Of what will *your* afterlife punishment consist? If the very depressed Muhammad had succeeded in his attempts to commit suicide, what would his afterlife punishment have been? What are Muhammad's 3 greatest revelations? Which prophet did the most-impressive miracles? Who was the most-holy prophet? The prophet Jesus was the Messiah; what does his being that mean to you? Who was the greatest prophet? The prophet Jesus was born of a virgin per Quran 3:40; how do you reconcile Jesus' being virgin-born, and not-being: the Son of God? a very very unique and special individual?

[davidf...@gmail.com]

What do you think was behind Muhammad's insanity?

the Prophet tried to commit suicide on multiple attempts
https://www.reddit.com/r/exmuslim/comments/b7jxp2/til_the_prophet_tried_to_commit_suicide_on/
Reading through Sahih Bukhari and found this gem
the Prophet (ﷺ) became so sad as we have heard that he intended several times to throw himself from the tops of high mountains and every time he went up the top of a mountain in order to throw himself down, Gabriel would appear before him and say, "O Muhammad! You are indeed Allah's Messenger (ﷺ) in truth" whereupon his heart would become quiet and he would calm down and would return home. And whenever the period of the coming of the inspiration used to become long, he would do as before, but when he used to reach the top of a mountain, Gabriel would appear before him and say to him what he had said before.
https://sunnah.com/bukhari/91/1
Sahih al-Bukhari 6982

[davidf...@gmail.com]

"does the koran state anything about women going to heaven?"
Not that I know of. Bukhari says each man will have 2 wives, so there are women in heaven:
https://sunnah.com/search/?q="have+two+wives"

I don't know for certain that the women were originally on earth and then went to heaven, so I can't say Bukhari contains anything about certain women who lived on earth going to heaven.

[davidf...@gmail.com]

"we Muslims believe the Jews were waiting for Mohamed and expected he'd come from them"
I read of one guy who looked closely at Jewish scriptures in search of prophecies about Muhammad's coming, but he didn't find such, and consequently he rejected Islam. From where do you get the idea that "the Jews were waiting for Mohamed"?
(The Jews *were* waiting for the Messiah, and as even the Quran notes, the prophet Jesus **is** the Messiah. *All* of Jesus' earliest students were Jews that trusted in him, and all true Israelites trusted in Jesus.)

[davidf...@gmail.com]

Uncle Pete Knows! - 3 hours ago
https://youtu.be/giNS0VT6Rbw
Actually, there is ANOTHER reason that all Muslims will go to Hell. The Koran has an “all or nothing” clause, which says Muslims must follow the ENTIRE Koran or they will go to hell. Here is the verse: ““Do you believe in part of the book but also deny part of it? What shall be the reward of he who does this but shame in this life and on the day of Resurrection, they shall be sent to the most cruel of torments, for God knows what they do.” Koran 2:79. (Translation and verse numbering of J.M. Rodwell).
HOWEVER, the Koran contains many contradictory verses. It is impossible to believe in two different verses which contradict each other. Therefore, it is literally impossible to believe in the entire Koran. But the Koran clearly says if you don’t believe the ENTIRE Koran then you will go to Hell. That means no Muslim can avoid going to Hell.