Hebraic roots Matthew

sojeru

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(Matthew)
CHAPTER 1
1. These are the generations1 of Yeshua,2 the son of David, the son of Avraham.
2. Avraham begat Yitzchak, Yitzchak begat Ya’akov, Ya’akov begat Y’hudah and his brothers.
3. Y'hudah begat Peretz and Zerach by Tamar, Peretz begat Chetzron, Chetzron begat Ram,
4. And Ram begat Amminadav, Amminadav begat Nachshon, Nachshon begat Salmon,
5. Salmon begat Bo'az by Rachav, Bo'az begat Oved by Rut, And Oved begat Yishai,
6. Yishai begat David the king. David begat Shlomo by the wife of Uriyah,
7. And Shlomo begat Rechav'am, Rechav'am begat Aviyah, And Aviyah begat Asa,
8. And Asa begat Y'hoshafat, Y'hoshafat begat Y'horam, Y'horam3 begat Uziyahu,
9. Uziyahu begat Yotam, Yotam begat Achaz, Achaz begat Chizkiyahu,
10. Chizkiyahu begat M'nasheh, M'nasheh begat Ammon, Ammon begat Yoshiyahu,
11. Yoshiyahu begat Y'khanyah and his brothers in the Babylonian exile.
12. Y'khanyah begat Sh'altiel, Sh'altiel begat Z'rubavel,
13. Z'rubavel begat Av'ichud, Av'ichud begat Av'ner,4 Av'ner begat Elyakim, Elyakim begat Azur,


1 "these are the generations" in D, Sh, M- the Aramaic (C, S, P) and Greek have "The Book of the Generations..."
2 "of Yeshua" in D, Sh, M- the Aramaic (C, S, P) and Greek have "Yeshua the Messiah"
3 The Old Syriac (C) inserts the names of the three missing Kings here (Ahazia, Joash and Amozia), however, Old Syriac (S) does not contain them. Moreover, Old Syriac (C) still counts 14 names in verse 17.
4 The name rnb) Av'ner (Abner) appears only in the Hebrew of D and does not appear in the Greek text, however, it clearly belongs in the genealogy. Verse 17 tells us that the list should contain three sets of 14

names each. This is probably because Messiah is called the "son of David" (verse 1), a common messianic title, and the name "David" in Hebrew has the numerical value of 14. Moreover, the Hebrew Eloah (God) has the numerical value of 42 (3 x 14). However, the Greek text has only 13 names in the last list. This 14th name was probably omitted because of the similarity between rnb) Av'ner/Abner (which is sometimes spelled rnyb) and the previous name dwhyb) Avihud. Evidence of this scribal error can be found in the Aramaic of the Old Syriac, which combines the two names to form rwyb) Avi’ur, which appears corrected in the Peshitta Aramaic as dwyb) Avi'ud.

14. Azur begat Tzadok, Tzadok begat Ammon,5 Ammon begat El'ichud,
15. El'ichud begat El'azar, El'azar begat Mattan, Mattan begat Ya'akov,
16. Ya'akov begat Yosef, the husband of Miriam, of whom was born Yeshua, who is called Messiah.
17. And all the generations from Avraham to David are fourteen generations, and from David to the Babylonian exile are fourteen generations,6 and from the Babylonian exile to the Messiah are fourteen generations.
18. And the birth of Yeshua the Messiah was this way: after his mother Miriam was betrothed to Yosef, before he came unto her,7 the Ruach HaKodesh found her pregnant.
19. And Yosef her husband8 was a righteous man,9 and not willing to deliver her up10 to death,11 and not to disclose her; only it was in his heart to send her away in secret.
20. And while he thought on this, the angel12 appeared to him in a dream, saying, "Yosef son of David, fear not to take Miriam your wife,13 for that which will be born of her is from the Ruach HaKodesh; for from the Ruach HaKodesh she has conceived.
21. And behold, she will bear a son, and you will call his name Yeshua; for he will save14 his people15 from all their sins.16


5 Following DuTillet and Munster which have Nwm). The Aramaic (OS & P) has Nyk) ”Achin” The Greek has “Achim”.
6 “and from David to the Babyalonian exile are fourteen generations,” is lacking in D, but is an obvious scribal ommision.
7 Sh has "before he knew her"; C & S have "before ever they drew near one to the other"; P has "before he partook"
8 Shem Tob Hebrew, Peshitta and Old Syriac (C) do not have “her husband”
9 Sh adds "and did not wish to dwell with her or..."
10 DuTillet and Munster have rwsml (to deliver up) and ShemTob has hrsw) (do bind her over), which may represent a scribal error.
11 "deliver her up to death" appears only in the Hebrew and not in the Aramaic or Greek.
12 Aramaic and Greek have "the Angel of YHWH"; however, the Hebrew of Sh and D have "the angel"
13 Aramaic OS(c) has "betrothed"
14 presenting a wordplay in the Hebrew between (w#y (Yeshua) and (y#wy (will save).


22. And all this was to fulfill what was spoken from YHWH by prophet Yesha'yahu, saying,
23. "Behold, the virgin17 will conceive, and bear a son, and will call his name Immanu'el "18
24. And Yosef awoke from his sleep, and did as the angel of YHWH had commanded him, and took her as his wife.19
25. and he had no intercourse with her20 until she had born her son, <the firstborn:> and he called his name Yeshua.

CHAPTER 2
1. And after Yeshua was born in Beit Lechem, a city of Y'hudah, in the days of Herod the king, behold, there came magi21 from the east to Yerushalayim,
2. saying, "Where is he that is born king of the Jews? For we have seen his star in the east, and have come22 to pay homage to him."
3. And when Herod heard, he was filled with anger,23 he, and all Yerushalayim with him.
4. And he gathered all the Chief Cohenim and scribes of the people,24 and inquired from them in what place the Messiah should be born.
5. And they said to him, "In Beit Lechem, Y'hudah; for thus it was spoken by the mouth of the prophet.


15 Sh has "my people"; Aramaic OS(c) has "the world", which is likely due to the similarity in Aramaic between )ml(l ”to the world” which appears in Old Syriac (C) and )m(l ”to a people”, which appears in the Peshitta.
16 There is a word play in the Hebrew here on Yeshua (Salvation)
17 Hebrew: hml( (ALMAH); The Aramaic has )tlwtb (B’TULTA) “virgin” both here and in Is. 7:14; There is some controversy as to whether the word ALMA should be translated "virgin" or "maiden" . The Aramaic text of both Mattitiyahu and Yesha’yahu have "b'tulta" meaning "virgin". The Greek of both Yesha’yahu and Mattitiyahu also have "virgin".
18Is. 7:14
19 Sh, S, P "and took his wife"; C "and took Miriam"
20 Literally "and he did not know her", as in Sh, D, P; omitted in S; C has "and purely was dwelling with her".
21 Following the Aramaic which has )#wgm. The Hebrew of DuTillet has Myp#km ”magicians”. Shem Tob has Mybkwkb Myzwx ”gazers at stars” here but in verse 7 has Mymswql ”sorcerers”.
22 Sh adds "with important gifts"
23 "was filled with anger". Sh has "was dismayed"
24 "all the Chief Cohenim and scribes of the people" Sh has "his nobles"


6. "But you Beit Lechem, Ef'ratah,25 are not26 to be lightly esteemed among the thousands of Y'hudah, for from you shall he come forth to me which is to be ruler among my people27 Yisrael."28
7. Then Herod called the magi29 in secret, and questioned them diligently as to the time of the star, which had appeared to them.
8. And he sent them to Beit Lechem, and said, "Go and inquire diligently concerning the boy; and when you have found him, tell me, in order that I may come and pay homage to him also."
9. And when they had heard the king, they went; and behold, the star, which they saw in the east, went before their eyes, until it came and stood still above, over against where the boy was.
10. And when they saw the star, they rejoiced with exceeding great joy.
11. And they came into the house, and they found the boy, and his mother, Miriam, with him, and they fell on the ground and paid homage to him: and opened their stores, and they presented to him gifts; gold, and frankincense,30 and myrrh.
12. And it came to pass, they were fast asleep, and behold, the angel appeared to them, saying, "Beware of returning to Yerushalayim to Herod," and they went and returned to their own land by another way.
13. And after they had departed, and behold, the angel of YHWH appeared to Yosef in a dream, saying, "Arise, take the boy and his mother, and flee you away into Egypt and be there; and there you will stay until I return to you; for Herod is seeking to put the boy to death."
14. And he arose, <and did as the angel had said to him,> and took up the boy and his mother by night, and departed into Egypt:
15. and was there until the death of Herod: to fulfill what was spoken from YHWH by the prophet, who said,
"From out of Egypt I have called my son."31


25 ", Ef'ratah" in the Hebrew of D and M agrees with MT, LXX and Peshitta of Michah 5:1; Aramaic has "of Y'hudah"; Greek has "of the Land of Y'hudah"; Hebrew Sh has ",Y'hudah, Ef'ratah, Land of Y'hudah"
26 Hebrew Sh lacks "not" in agreement with Micah 5:1
27 Hebrew Sh lacks "my people" in agreement with Micah 5:1
28 Micah 5:1(5:2) This quote does not agree exactly with any known version of Micah.
29 See footnote to Matthew 2:1
30 The Greek text has transliterated the Hebrew word used here into its text.
31Hosea 11:1


16. Then Herod, seeing that he was deceived by the magi, was exceedingly furious, and sent forth, and put to death all the boys that were in Beit Lechem, and in all the border thereof, from two years old and under, as he had heard the set time from the magi.32
17. Then was established that which was spoken by Yirmeyahu the prophet,33 who said,

18. "A voice was heard in Ramah,
lamentation, and bitter weeping,
Rachel weeping for her children,
she refuses to be comforted for her children,
because they are no more."34
19. And after Herod was dead, behold, the angel of YHWH appeared in a dream to Yosef in Egypt,
20. saying, "Arise, and take up the boy and his mother and go into the Eretz-Yisrael: for they are dead which sought the child's nefesh."
21. And he arose, and took the child and his mother, and came to Eretz-Yisrael.
22. And when he heard that Archelaus reigned in Y'hudah in the place of Herod his father, he was afraid to go to there: and being warned in sleep, he went to the land of Galil:
23. and came and dwelt in the city of Natzeret: to fulfill what was spoken by the mouth of the prophet,35 for he will be called Natzeret.36
 

sojeru

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CHAPTER 3
1. In those days Yochanan the Immerser was called;37 and he cried in the wilderness of Y'hudah

32 see note to 2:1
33 DuTillet adds “upon whom be peace”
34 Jer. 31:14(31:15)
35 The Hebrew (Shem Tob, DuTillet and Munster) and Aramaic (Old Syriac and Peshitta) all have “prophet” while the Greek has “prophets”. There was only one prophet in question: Is. 11:1-2).
36 There appears to be a word play in the Hebrew here between Natzeret and Netzer (branch Is 11:2(11:1))


2. saying, "Make you teshuva38 in your lives,39 for the Kingdom of Heaven is offered40 to come."
3. And this is he, of whom Yesha'yahu spoke, saying,
“A voice crying, ‘in the wilderness41
Prepare you the way of YHWH,
make straight in the desert, a path for our Elohim.42’” 43
4. And the garment of Yochanan was of camel's hair, and a leather belt about his waist; and his food was the locust and wild honey.44
5. Then they went out to him from Yerushalayim, and from Y'hudah, and from all the region of the Yarden.
6. and were immersed of him in the Yarden, and confessing their sins.
7. And when he saw many from the P'rushim and from the Tz'dukim, which came to his immersion, he said to them, "Generation of vipers, who has informed you to flee from the wrath45 to come?
8. Bring forth therefore the fruit in keeping with repentance:
9. and say not among yourselves, 'Because Avraham is our father...' for I say to you, that Elohim has the power to raise up sons of Avraham from these stones.”46
10. And already47 the axe is laid at the root of the trees, and every tree which yields not good fruit will be cut down and cast into the fire.
11. I am only immersing you in water to repentance, and he that comes after me is mightier than I, whose sandals I am not fit to carry, and he will immerse you with the fire of the Ruach HaKodesh,48


37 Following the Hebrew of DuTillet which has )rq The Aramaic and Greek versions seem to be based on a misreading of )rq ”called” as brq ”came near” as we read in the Hebrew Munster text. Compare Luke 3:2.
38 repentance
39 “Make you teshuvah in your lives” or “do you teshuvah in your lives” following the Hebrew (DuTillet and Munster)which reads Myyxb hbw#t w#(. The Aramaic and Greek simply have “repent”.
40 Hebrew: hbwrq Aramaic: tbrq literally “an offered thing” or “a near thing”. This has been misunderstood in the Greek as a proclamation that the Kingdom was “near”.
41 The Hebrew may also be translated "A voice crying In the wilderness, ‘Prepare..."
42 The Hebrew may also be translated "...a path to our Elohim."
43Is. 40:3
44 Compare 1Sam. 14:27.
45 The word for "wrath" here in the Hebrew (DuTillet and Munster) is Nwrxh KHIRON (Strong's 2740) which can mean "heat" or "wrath" (through the idea of the wrath of the heat of anger). The use of this word obviously prompts the imagery associated with heat in verses 10-12. (which also points to the Hebrew origin of this book)
46 There is a word play here in the Hebrew between the words ynb “sons” and wnyb) “stones”.
47 OS has )h “and behold” which may have been misread by the Greek text as )#h “and now also”
48 Following the Hebrew (DuTillet, Munster and Shem Tob) the Aramaic and Greek have “fire and the Ruach HaKodesh”


12. whose winnowing fork is in his hand, that he may clean his threshing floor, and gather his wheat into the granary, and he will burn up the chaff in unquenchable fire."
13. Then came Yeshua from Galil by the Yarden to Yochanan, that he may be immersed of him.
14. And Yochanan spoke to him, saying, "I have need to be immersed of you, and you come to me?"
15. Then Yeshua answered and said to him, "Permit it now: for in this it is an obligation for us to fulfill all righteousness." He gave him leave, and immersed him.
16. And after Yeshua was immersed and gone up from the water, and behold, the heavens were opened to him, and, behold, the Spirit of Elohim descending from the heavens as the likeness of a dove,49 and rested50 upon him,51
17. and behold, from the heavens a voice, saying, This is my beloved son, in whom my nefesh is pleased.
CHAPTER 4
1. Then Yeshua was led up by the Ruach HaKodesh52 into the wilderness of Y'hudah in order that he might be tempted by HaSatan.
2. And when he had fasted forty days and forty nights,53 afterwards he was hungry.
3. And the tempter54 came, he said to him, "If you are the Son of Elohim, say that these stones be made bread."
4. And Yeshua answered and said, "It is written,


49 "Likeness of a dove" agrees with the Old Syriac (S) as well as The Gospel according to the Hebrews version used by the Ebionites as quoted by Epiphanius in Panarion 30:13:7. ShemTob and Peshitta have “like a dove”. Compare Lk. 3:22.
50 Following the Old Syriac which has tywqw,, this agrees closely with the Hebrew of Shem Tob, which has htr#w ”and rested”. DuTillet has h)bw ”and coming”, agreeing with the Peshitta Aramaic tt)w
The Goodnews according to the Hebrews (Nazarene version) had “rested” (Jerome; On Is. 11:2);
The Ebionite version had “entered into”. Compare Is. 11:1-4
51 Compare Is. 11:1-4; 42:1 & 61:1 and Testament of Levi 18:6-7
52 DuTillet and Munster omit “Kodesh/Holy”
53 Old Syriac (C) omits “and forty nights”
54 Aramaic has ‘Akel Kartza

'For not by bread alone will man live, but by everything that proceeds from the mouth of YHWH will man live.'"55
5. Then HaSatan took him up to the holy city,56 and set him on a turret of the Temple,57
6. and said to him, "If you are the Son of Elohim, drop yourself down, for surely it is written,
'For he will give his angels charge concerning you, to keep you in all your ways, upon the palms of their hands they will bear you up, lest you dash your foot against a stone.'"58
7. And Yeshua answered him and said, "It is also written,
'You shall not tempt YHWH your Elohim.'"59
8. And again HaSatan60 took him up into an exceedingly high mountain, and showed him all the kingdoms of the world, and their glory;
9. and said to him, "All these will I give you, if you will fall down and worship me."
10. Then said Yeshua to him, "Get yourself gone, adversary, for it is written,

'YHWH your Elohim you shall worship, and him alone you shall serve.'"61
11. Then HaSatan62 left him, and behold, angels drew near and attended him.
12. And after Yeshua had heard that Yochanan was imprisoned,63 he went to Galil;


55 Deut. 8:3
56 Some Greek manuscripts of Matthew contain a marginal note to this passage which reads: “The Judaikon [Jewish version] has not ‘into the holy city’ but ‘in Yerushalayim’”. Compare Luke 4:9.
57 Compare 2Chron. 26:15.
58 Psalm 91:11-12
59 Deut. 6:16
60 Aramaic ‘Akel Kartza
61 Deut 6:13
62 Aramaic: ‘Akel Kartza
63 Following the Du Tillet Hebrew. The Aramaic and Greek texts seem to be based on a misreading of rws) (imprisoned) as rsm (delivered up), as we see in the Shem Tob version, which has rs)mb Nnxwy rsmn ”delivered up Yochanan into prison”

13. and leaving Natzeret, he left and dwelt in K'far Nachum (which is a city by the sea, on the border of Z'vulun and Naftali.)
14. to establish what was spoken by the mouth of Yesha'yahu the prophet, who said,
15. "Land of Z'vulun, and land of Naftali, the way of the sea, beyond Yarden, Galil of the Goyim;
16. the people that walked in darkness have seen a great light; the inhabitants of the land of the shadow of death, a light has shined upon them."64
17. And then began Yeshua to cry, saying, “Turn you, turn you, in repentance: for the Kingdom of Heaven is offered.”65
18. And when Yeshua was walking by the sea of Galil, he saw two brothers, Shim'on who was called Kefa, and Andrew his brother, casting a net into the sea, for they were fishers.
19. And he said to them, "Follow me, and I will make you fishers66 of men."
20. And they immediately left the nets, and followed him.
21. And when he departed from there, he saw two other brothers,67 Ya'akov Ben Zavdai, and Yochanan his brother, in a boat with Zavdai their father, mending their nets; and he called them.
22. And they immediately left the boat and their father, and followed him.
23. And Yeshua went about all Galil, teaching in their synagogues, and announcing the good news of68 the Kingdom and healing all manner of sickness and pain among the people.
24. And the report of him went out to all the people,69 and they brought to him all that had any physical illness, or that had fallen into various ailments, and diseases, <and those that were possessed by shadim,> both epileptics and paralytics; and he healed them.
25. And there followed him great crowds from Galil, and from the ten towns, and from Yerushalyim, and from Y'hudah, and from beyond Yarden.


64 Isa. 8:23-9:1(9:1-2)
65 see note to Mt. 3:2
66 See note to Luke 5:10
67 The phrase in the Hebrew Myrx) Myx) ”other bothers” is an example of alliteration.
68 DuTillet and Munster omit “gospel/Gospel of”
69 Following the Hebrew of DuTillet. The Aramaic and Greek versions seem to be derived from an early error of diction by which the Hebrew word M(h “HA’AM” (the people) was misunderstood as Mr) ”ARAM” (Syria), as we read in the Munster text.
 
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sojeru

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CHAPTER 5
1. And when Yeshua saw the crowds, he went up to a mountain: and after he had sat down, and his talmidim approached him:
2. and he opened his mouth and taught them, saying,
3. "Happy are the poor of spirit,70
for theirs is the Kingdom of Heaven.
4. Happy are the mourners,
for they will be comforted.71
5. Happy are the meek,
for they will inherit the Land.72
6. Happy are they, which hunger and thirst for righteousness,
for they will be satisfied.73
7. Happy are the merciful,
for they will obtain mercy.74
8. Happy are the pure in heart,75
for they will see Elohim.
9. Happy are the peacemakers,
for they will be called the sons of Elohim.
10. Happy are they which are persecuted for the sake of righteousness,
for theirs is the Kingdom of Heaven.76
11. Happy are you, when men shall revile you, and persecute you, and shall say all evil against you falsely, for my sake.
12. Rejoice and be glad,77
for great is your reward in heaven, for persecuted they the prophets which were before you.

70 Isa. 66:2; 57:15
71 Isa. 61:2; 66:10, 13
72 Hebrew: Cr) Aramaic: (r) ”earth” or “land” (often as a euphemism for the Land of Israel). Translators have generally misunderstood the word here to mean “earth”, however here, as in Psalm 37:11, the Land of Israel is referred to.
73 Isa. 66:11-12
74 Ps. 18:26 = 2Sam. 22:26
75 Ps. 24:4; 51:10; 73:11
76 Isa. 66:5
77 Isa. 66:10

13. You are the salt of the earth, and if the salt has lost its savor,78 how will it be salted? it is afterwards good for nothing, but to be cast outside, and trampled by men.
14. You are the light of the world.79 A city that is set on a hill cannot be hidden.
15. Neither do they obtain a lamp, to put it under a measure, but on a lamp stand; to give light to all that are in the house.
16. So let your light shine before the sons of men, in order that they may see your good works, to honor your Father, which is in heaven.
17. Think not that I have come to abolish the Torah or the Prophets,80 I have not come to abolish, but to fulfill.
18. Truly, I say to you, until heaven and earth pass away, not one yud or one hook81 will pass away from the Torah, until they all be fulfilled.
19. And whoever shall abolish one of these least commandments, and shall teach the sons of men so, the same will be called least in the Kingdom of Heaven. And whoever shall keep one of these least commandments, and shall teach the sons of men so, the same will be called greatest in the Kingdom of Heaven.82
20. And I tell you, unless your righteousness exceeds the righteousness of the P’rushim and scribes, you will not come into the Kingdom of Heaven.
21. You have heard what was said to them of old time, 'You shall not murder,83 and whoever commits murder, the same will be condemned to the judgment,'
22. but I tell you that whoever shall be enraged against his brother,84 he will be condemned to the judgment. And whoever says to his brother, 'you are nothing!,”85 he will be condemned to the council

78 Old Syriac (C) adds “and become foolish”
79 Isa. 49:6
80 Deut. 4:2; 12:32
81 Du Tillet and Munster: Cqw( OS(c) has )nrq ”corner”; OS (s) omits this word; P has )+rs ”stroke”
82 DuTillet omits “And whoever shall keep one of these least… … greatest in the Kingdom of Heaven.”
83 Ex 20:13; Deut 5:17
84 The Aramaic and some Greek manuscripts add “without cause”; however, this phrase is not in the Hebrew (DuTillet, Munster and Shem Tob). Also, some Greek manuscripts contain a marginal note to this passage which reads: “The phrase ‘without cause’ is not written in some copies, nor in the Judaikon (Jewish Version).
85 Following the Hebrew of Munster and the Aramaic (Old Syriac and Peshitta), which have )qr ”nothing”. The Greek translator simply transliterated the word )qr ”raka” into the Greek
The DuTillet Hebrew reads: h(r ”evil one”

of the synagogue. And whoever says to him, 'You impious one', he will be condemned to the fire of Gey Hinnom.
23. And if you present your offering86 at the altar, and there remember that your brother has something against you,
24. leave your offering there before the altar, and go you first to atone to your brother, and then come and give your offering.
25. Come to terms with your adversary quickly, while you are with him on the way; lest HaSatan deliver you up to the judge, and the judge deliver you up to the officer, and you be cast into the jail.
26. Amen, I tell you, you will not go out from there until you have paid the last penny.
27. You have heard that it was said to them of old time, ' You shall not commit adultery,'87
28. but I tell you, that whoever sees a woman and covets88 her has already committed adultery with her in his heart.
29. And if your right eye89 offends you, pluck it out, and cast it from you, for it is better for you that one of your members should perish, than that thy whole body should be cast90 into Gey Hinnom.
30. And if your right hand91 offend you, cut it off, and cast it from you, for it is better for you that one of your members should perish, than that your whole body should be cast92 into Gey Hinnom.
31. It was also said concerning him that would put away his wife, that he should write her a bill of divorcement, and give it to her, and send her away from his house,93
32. but I tell you, that whoever shall put away his wife, except for the cause of fornication, commits adultery with her,94 and whoever takes her that is cast off commits adultery.

86 In the Hebrew the phrase is an example of alliteration.
87 Ex 20:13(20:14); Deut. 5:18
88 Deut. 5:21
89 The term "eye" is used idiomatically in Hebrew to refer to one's inclination to be generous or stingy.
90 Hebrew has xl#hm ”should be cast/sent” ; the Aramaic of OS has lz)n ”should go” ; the Peshitta has )lpn ”should fall” probably due to a scribal error, accounting for the Greek translation which wrongly takes the meaning to be “should fall”.
91 The term "hand" is used idiomatically in Hebrew to refer to a persons power or authority.
92 See note to parallel word in verse 29
93 Deut 24:1
94 “commits adultery with her” the Hebrew of DuTillet and Munster has hnyp)nm )w) Shem Tob has P)wnh )wh the Old Syriac Aramaic has hl rygm and the Peshitta has rwgtd hl db(. &#56256;&#56320;espite the various readings here they are all ambiguous. They could each mean “does to her adultery”: that is to say “commits adultery with her”, or they could mean “makes her an adulteress”, as we read in the Greek. I believe that the context clearly leans toward an understanding of “commits adultery with her”, rather than

“makes her an adulteress”, thus making the sin his rather than having him cause her to incur guilt for the sin of adultery through no act of her own.
33. Again, you have heard that it was said to them of old time, ‘You shall not forswear yourself, but shall pay to YHWH your vow’,95
34. but I tell you, you shall not swear by a confirming word; not by heaven, for it is Elohim's throne,
35. and not by the earth, for it is the footstool96 of his feet; and not by Yerushalayim, for it is the city of the great king.97
36. and you shall not swear by your head, in that you have no power to whiten one hair or turn it black again.
37. But let your words be, 'Yes, yes'; 'No, no'; for whatever is more than these words is of evil.
38. You have heard what was said, 'An eye for an eye, a tooth for a tooth'98
39. but I tell you, that you not withstand evil; but if one would smite you on the right cheek, turn unto him the other.
40. And whoever wishes to contend you in judgment, and wishes to take from you your coat, leave him the cloak also.
41. And he that impresses you for one mile, go with him even two.
42. And whoever asks99 of you gives to him, and from him that would borrow of you turn not you away.
43. You have heard that it was said, 'You shall love your neighbor,100 and hate your enemy',
44. but I tell you, Love your enemies, do good to them that hate you, and pray for them which persecute you and despitefully use you; b
45. in order that you may become the sons of your Father which is in heaven, who makes his sun to rise on the good and on the evil, and sends rain on the righteous and on the wicked.
46. For if you love only them which love you, what reward have you? do not even the transgressors do this?
47. And if you ask after the shalom of your brothers only, what do you exceed? do not even the Goyim do this?

95 Lev 19:12; Num. 30:3(30:2); Deut. 23:22(23:21)
96 Isa. 66:1
97 Psalm 48:2
98 Ex. 21:24; Lev. 24:20; Deut. 19:21
99 Heb.: "to ask" or "to ask to borrow"
100 Lev. 19:18
b Lk. 6:27, 28

48. You therefore be whole-hearted, like your Father which is in heaven, who is whole-hearted.
CHAPTER 6
1. See that you not bestow your tzadakim before men, so that they may see you, for then you have no reward on the part of your Father, which is in heaven.
2. Therefore when you give tzedakah, do not blow a shofar before you, like the hypocrites do in the synagogues and in the streets, in order that men may honor them.
3. Amen, I tell you that they have already received their reward. But you, when you give tzedakah, your left hand shall not know what your right hand does,
4. that your tzedakah may be in secret, and your Father which sees in secret will himself recompense you publicly.
5. And be not like the hypocrites when you pray, for they delight to stand in the assemblies and at the corners of the streets to pray, that men may see them. Truly I tell you that they already have received their reward.
6. But you, when you pray, enter into your chamber,101 and shut the door,102 and pray to your Father, which is in secret;103 and your Father, which sees in secret,104 will recompense you publicly.
7. And you, when you pray, multiply not words like the Goyim105 do, who think that in an abundance of words they will be heard.
8. But you do not be like them: for your Father knows what is needed for you, before you ask him.
9. And you: this way will you pray:
Our Father, which is in heaven,

101 The DuTillet and Munster Hebrew versions have Strong's 2315 KHEDER rdx; The ShemTob text has a variant reading here MISH'KAV bk#m "couch" (Strongs 4903), which is likely a scribal error for MISH'KAN Nk#m "tent/tabernacle" (Strong's 4908). The Aramaic has TAWANA )nwt, meaning an inner chamber.
102 Old Syriac C adds “on your face”
103 “which is in secret” The Aramaic has )yskbd which could also be understood as “privately”.
104 “which sees in secret” Aramaic: )yskb )zxd which could also be understood as “who sees hidden things”
105 Old Syriac (C) has “hypocrites”

Your name be holy.
10. Your Kingdom come.
Your will be done, as in heaven, so on earth.
Give us today our continual bread.106
12. And forgive us our debts,
like we release our debtors.
13. And let us not come into temptation,107
but deliver us from all evil:
for yours is the Kingdom, and the might and the honor,108 forever and forever and ever. Amen.
14. For if you forgive men their sins, your Father which is in heaven will also forgive you your sins:
15. but if you forgive not men, neither will He forgive you your sins.
16. And you, when you fast, do not be like the hypocrites: for they begrime and disfigure their faces that they may appear in the sight of men to fast. Amen, I tell you that they already have their reward.
17. But you, when you fast, anoint your head, and wash your face;
18. that you appear not to men to fast, but to your Father which is in secret,109 who will recompense you publicly.
19. Lay not up for yourselves stores upon earth, <where caterpillar>110 and moth devour, and where thieves break through and steal,
20. but lay up for yourselves stores in heaven, where caterpillar and moth waste not, and where thieves do not steal,
21. for just where your store is, there your heart will be also.
22. The lamp of your body is your eye, if therefore your eye is sound,111 your whole body will be in great light.

106 Prov. 30:8
107 This portion of the Lord's Prayer closely parallels "The Morning Prayer" (m.Ber. 9:1; b.Ber. 60b) It literally reads “lead us not into temptation”. Now why would God lead us into temptation anyway? (see James 1:13-14) Mt. 6:13 is actually a Hebrew idiom in which an active verb is used to express not the doing of a thing, but permission to do it. A good example is in the Tanak in Jer. 4:10: “ YHWH, surely you have greatly deceived this people” (meaning that YHWH would allow the people to be deceived). Another example is in the Torah in Ex. 4:21:” I [YHWH] will harden his heart, that he shall not let the people go." (meaning YHWH would allow Pharaoh's heart to be hardened.) Thus the passage in Mt. 6:13 is a Hebrew idiom better understood as we have it translated here.
108 1Chron. 29:11-13
109 “which is in secret” : the Aramaic may also be understood as “privately” see note to Mt. 6:6.
110 Peshitta adds “rust” but places it after “moth”
111 Hebrew (DuTillet and Munster): twmymt Aramaic (OS and P): )+y#p (P’[bless and do not curse][bless and do not curse][bless and do not curse][bless and do not curse]A) the Aramaic cognate of Hebrew “PASHAT” (literal, basic, simple). Semitic idiomatic expression meaning to be generous (see Prov. 22:9).
 
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23. But if your eye is bad,112 your whole body shall be gloomy. If therefore the light that is in you is darkness, how great is that darkness!
24. No man can serve two masters, for either he will hate the one, and love the other; or else he will love the one, and hate the other. You cannot serve Elohim and Mammon.113
25. And therefore I tell you, be not anxious for your nefeshot, in what you will eat, or in what you will drink, or for your bodies, with what you will be clothed. Is not the nefesh more than food, and the body more than garment?
26. See the birds of the heavens, for they sow not, neither do they reap, nor gather into their granaries; yet your Father which is in heaven feeds them. Are you not much better than they?
27. And which of you by taking thought can add even a single cubit unto his stature?
28. Why, then, are you anxious about garment? Consider the lilies of the field, how they grow, yet they toil not, neither do they spin.
29. Of a truth I tell you, that not even Shlomo in all his glory was so arrayed like one of them.
30. Therefore, if Elohim so clothes the herb of the field, which today is, and tomorrow is cast into the oven, how much more so you, of little trust?
31. Therefore be not anxious, saying, 'What will we eat?' or 'What will we drink?' or, 'What will we wear?'
32. (For after all these things do Goyim seek) for your Father, which is in heaven, knows that you have need of all things.
33. Therefore, you seek at the first the dominion of Elohim, and all his righteousness; and all things will be added unto you.
34. And be not anxious for tomorrow, for tomorrow will be anxious for itself. Sufficient to today is the evil thereof.

CHAPTER 7
1. Judge not, and you will not be judged, condemn not, and you will not be condemned.114

112 Semitic idiomatic expression meaning to be stingy (see Prov. 23:6; 28:22).
113 "money or wealth" This Hebrew word appears transliterated in the Greek text of Mattitiyahu.

2. For with what judgment you judge, you will be judged; and with what measure you mete, it will be measured to you again.
3. And how [do] you see the splinter in your brother's eye, but see not the beam that is in your own eye?
4. And how [do] you say to your brother, 'Suffer it now brotherd, so that I may pull out the splinter out of your eye,' and behold, a beam is in your own eye?
5. You hypocrite, pull out at the first the beam from your own eye, and then you will be able to see to pull out the splinter out of your brother's eye.
6. Do not hang earrings* on dogs, neither cast you pearls before swine, lest they trample them with their feet, <and the dogs> turn again and rend them.
7. Ask, and it will be given to you, seek and you will find, knock and it will be opened to you
8. For everyone that asks, receives; and he that seeks, finds; and to him that knocks it will be opened.
9. And which of you, whose son will ask of him bread, his father will deliver to him a stone?
10. Or whose son will ask him for a fish, his father will put in his hand a serpent?
11. If you then, being evil, know how to seek to give good gifts to your children, how much more so your Father which is in heaven, which gives good gifts to them that seek of him and ask him?
12. Therefore whatever you would that men should do to you, do you even so to them: for this is the Torah and the Prophets.
13. Enter you in by the narrow gate, for wide is the gate, and wide the way, that leads to destruction, and many there be that go there.
14. How narrow is the gate, and narrow the way, which leads to life, and few there be that find it.

114 Following DuTillet and Shem Tob Hebrew. The Aramaic and Greek omit “condemn not, and you will not be condemned” (compare Lk. 6:37). A comparison of Mt. 7:1-2 and Luke 6:37-38 in the Aramaic and Greek shows that each of them omit portions of this material which is preserved together only in the Hebrew text. Thus only the Hebrew preserves the full poetic parallelism of this passage.
d Lk. 6:42
* “Hang earrings” Aramaic: )44#dwq Nwltt The Aramaic Nwltt means literally “to hang”, though many translate here “to give”. The Aramaic word )44#dwq can mean “holy” or “holy thing” or “ring” or “earrings” The Aramaic could also therefore be read to mean “give holy things”. As we read in the Greek and in the Hebrew which has #dq rbd wntt in D #dwqh wntt in M and #dq r#b wntt ”give holy flesh” in S.

15. Be warned of false prophets, which come to you in sheep's garment, but beneath their garment they are <as full of deceit> as ravening wolves.
16. But by their fruits you will recognize them. Are grape clusters gathered from thorns, or figs from thistles?
17. Even so every good tree yields good fruit, but every bad tree yields bad fruit.
18. A good tree cannot yield bad fruit; neither can a bad tree yield good fruit.
19. But indeed, every tree that yields not good fruit is cut down, and cast into the fire.
20. And you, by their fruit you will know them.
21. Not everyone that says to me, 'Adonai, Adonai,' will enter into the Kingdom of Heaven; but he that do the will of my Father, which is in heaven, the same will enter with me into the Kingdom of Heaven.
22. Many will say to me in that day, 'Adonai, Adonai', did we not eat and drink in your name and have we not115 prophesied in your name? And in your name have cast out shadim? And in your name done many powerful works?
23. And then will I profess to them, that I know them not.116 Depart from me, all you workers of Torah-less-ness.117
24. Whoever hears these my words, and does them, is comparable to a wise man, which built his house upon a rock:
25. and the rain descended, and the floods came, and the winds blew and beat upon that house, it fell not, for it was based upon the rock.
26. And whoever hears these, my words, and does them not, is comparable to a foolish man, which built his house upon the sand,

115 Peshitta and Hebrew omit “eat and drink in your name”
116 Some Greek manuscripts contain a marginal note to Mt. 7:21-23 which reads “The Judaikon [Jewish version] has here, ‘if you are in my bosom and do not the will of my Father which is in heaven, out of my bosom will I cast you away.’” The “Assembly Father” Clement (early 2nd cent.) seems to support such a reading. He writes “The Lord has said ‘Though you should be joined to me, even in my very bosom and keep not my commandments, I would cast you off, and say to you, ‘Depart from me; I know not who you are, you workers of iniquity.’’” (2Clement 4:5 (2:15 some editions))
117Psalm 6:9(8); Psalm 119:115; "Torah-less-ness" the Greek of both Greek Mt. 7:23 and LXX Psalm 6:9(8) is ANOMIA from ANOMOS; A-(without)+ NOMOS (Torah). There is a synoptic variance here in the Aramaic and Greek of Mt. 7:23 = Lk. 13:27. Aramaic Mt. 7:23 has )lw( (iniquity) and Greek Mt. 7:23 has ANOMIA while Aramaic Lk. 13:27 has )rqw# (falsehood) and Greek Lk. 13:27 has ADIKIA. Both Greek words are attempts at translating Nw) which appears in the Hebrew of Matthew (DuTillet, Munster and Shem Tob) as well as the Hebrew of Ps. 6:9(8). Ps. 119:115 has ((r (evil).

27. and the rain descended, and the floods came, and the winds blew upon it, and beat upon the house, it fell, and great was the fall of it."
28. And it came to pass, that when Yeshua had ended these words, the crowds were amazed at his teaching,
29. for he was teaching as one having ability of his own, and not from the mouth of the scribes and P'rushim.

CHAPTER 8
1. Then Yeshua had come down from the mountain; many people followed him.
2. And behold, there came one man, a leper118 and paid homage to him, saying, "If you desire, you can make me clean."
3. Then Yeshua put out his hand, and touched him, and said "I do desire, be you clean." And immediately he was cleansed from his leprosy.
4. And Yeshua said to him, "See [that] you tell no man, but go your way, and show yourself to the Cohen, and bring to him your offering, as Moshe commanded them for a testimony.119
5. And when Yeshua had entered K'far Nachum, there drew near to him a centurion, and beseeched him, saying,
6. "My master,120 my son121 lies in the house, and he is paralytic, and greatly afflicted."
7. And Yeshua said to him, "I will come and heal him."
8. But the centurion answered and said, "My master,122 I am not ready that you should come under my roof, but only speak a word, and my son will be healed.
9. For even I am placed under the authority of another man, and under me are valiant men, and if I say to this one, 'go', then he

118 Following the Old Syriac Aramaic in which this presents a wordplay
“…one man ()rbg) a leper ()brg).”
119 Lev. 13:49; 14:2ff
120 Heb: ynd)
121 Hebrew (DuTillet, Munster and Shem Tob) has “my son” ynb the Aramaic for “my son” would be yrb. This would be similar in appearance to the reading of the Old Syriac ydb( ”my servant”. The Peshitta has yl+ ”my child”.
122 Heb: ynd)

goes; and to another, 'come' then he comes; and to my servant, 'Do this', then he does it."
10. Now when Yeshua heard, he was amazed, and told them that followed him, "Amen, I tell you, I have not found such trust as this in Yisrael.
11. And I tell you that many will come from the east, and from the west, and will recline with Avraham, Yizchack and Ya'akov in the Kingdom of Heaven.
12. But the children of the kingdom will be cast into the darkness outside, and there will be crying and gnashing of teeth."
13. And Yeshua said to the centurion, "Go your way; and as you have believed, be it to you." And the boy was healed the same hour.
14. And when Yeshua had come into Kefa's house, he saw his mother-in-law lying in a continual burning fever.
15. And he touched her hand, and the burning fever left her, and she arose and served them.
16. And when it was evening,123 they brought to him many that were possessed by shadim, and he, by his word alone, cast out for them the spirits, and healed them that were in evil state,
17. to establish what was spoken by Yesha'yahu the prophet, who said,
"He took our diseases,
and our pains he carried."124
18. Now when Yeshua saw great crowds surrounding him, he commanded his talmidim to go to the other side of the sea.
19. Then one of the scribes approached, and said to him, "Rabbi, I will follow you wherever you go."
20. And Yeshua said to him,
"Foxes have holes, and the birds of the heavens nests,
but the Son of Man has not <a floor> where he may lay his head."
21. And one125 of his talmidim said to him, "Give me leave until I bury my father."

123 see note to Mk. 1:32 and Lk. 4:20
124 Isa. 53:4

22. But Yeshua answered him, "Come after me, and leave the dead to bury their dead."
23. And he went up into the ship, and his talmidim came after him.
24. And, behold, there was a great storm at sea, and the ship was covered with the waves, but he himself was asleep.
25. And his talmidim drew near to him, and awoke him, saying,
26. "My master,126 save us lest we perish." Then Yeshua said to them, "Why are you afraid,127 O little of trust?" Then he arose, and commanded the winds and the sea, and there was a great calm.
27. But the men were amazed, and said, "Who is this, that the winds and the sea hearken to him?128"
28. After this, Yeshua came to the other side of the sea, into the country of the Girga*****s, and there came to meet him two possessed of shadim coming out of the tombs, and they were exceedingly fierce, so that because of them no man could pass that way.
29. And behold, they cried out, saying, "What have we to do with you, Yeshua, you Son of Elohim? Why have you come here, to afflict us before the set time?"
30. Now near by was a herd of many pigs feeding.
31. And the shadim beseeched him saying, "If you cast us out from here, send us away into the herd of pigs."
32. And, behold, the whole herd went with a rush and with great commotion, and precipitated themselves into the sea, and perished.
33. Then the herdsmen fled, and came into the city, and told all these things, and also concerning those in whom were the shadim.
34. And, behold, the whole city came out to meet Yeshua, and when they saw him, they beseeched him that he would pass out of their coasts.
 
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CHAPTER 9
125 Following the Hebrew (DuTillet, Munster and Shem Tob). The Aramaic and Greek texts seem to be based on a misreading of the Hebrew word dx)w (and one) as rx)w (and another).
126 Heb: ynd)
127 Following the Hebrew of DuTillet and Munster as well as the Aramaic and Greek. DuTillet and Munster read w)ryt “…are you afraid” while the Hebrew of Shem Tob has w)rt ”…do you look” while either reading is possible, I find w)ryt “…are you afraid” more likely in this context.
128 Ps. 89:9; 107:28-29

1. And Yeshua went up into the ship, and departed from the other side of the sea, and came into his own city.
2. And, behold, they brought to him a man stricken with paralysis, lying on a bed, and when Yeshua saw their trust, he said to the paralytic, "Have trust, my son, for your sins are forgiven you."
3. And, behold, the scribes said among themselves, "Behold, he is a blasphemer."
4. And when Yeshua perceived their thoughts, he said, "Why think you evil in your hearts?
5. For which is easier to say 'Your sins are forgiven you'; or to say 'Arise and walk?'
6. But that you may know that a son of man has authority on earth to forgive sins," (then said he to the paralytic), "Arise, and take up your bed, and walk into your house."
7. And he arose, and walked into his house.
8. But when the crowds saw it thus, they were afraid, and gave honor to Elohim, which had given such power to the Son of Man.
9. And as Yeshua departed there, he saw one man, sitting in the customhouse, whose name was Mattityahu, and he said to him, "Follow me."
10. And it came to pass, as they sat down to eat in the house, behold, many transgressors and sinners came in and ate with Yeshua and his talmidim.
11. And the P'rushim, seeing, they said to his talmidim, why does your teacher eat with transgressors and sinners?
12. But when Yeshua heard, he answered, saying,
"There is no need of a physician to heal the healthy,
but to heal them that are sick."
13. Therefore, go you and learn what is written:
'I desire mercy, and not sacrifice,' 129
for I have not come to call the righteous,
but the sinners.

129 Hosea 6:6

14. Then approached him the talmidim of Yochanan, saying, "Why [do we] and the P'rushim fast often, but your talmidim fast not?"
15. And Yeshua said unto them,
"Can the sons of the bridegroom cry, as long as they have the
bridegroom with them?
But the days will come, when the bridegroom will be taken from them, and then will they fast.
16. There is no one who would put a patch of worthless cloth upon an old robe, for he takes away its completeness from the robe, and his tear is made worse than before.

17. Neither do they put new wine into worn out wine-skins,
for the wine-skins would be split, and the wine spilled,
but new wine they put into new wine-skins, and both are preserved."
18. And while he was speaking these words to them, behold one ruler of their synagogue130 drew near and paid homage, saying "My master,131 my daughter is but recently dead, but you come and lay your hand upon her, and she will live."
19. And Yeshua arose, and followed him with his talmidim.
20. And, behold, a woman, which had an issue of blood twelve years, approached behind him, and touched the tzitzit 132 of his garment,
21. for she said within herself, "If I touch his garment only, I will be delivered."
22. But Yeshua turned, and when he saw her, he said, "Have trust, my daughter, for your trust has delivered you." And the woman was delivered the same hour.
23. And when Yeshua had obtained entry to the ruler's133 house, and saw the pipers and dirge makers of the people,

130 “ruler of their synagogue” Nwht#wnk br following the Aramaic of the Old Syriac. The Aramaic Peshitta has )nwkr) ”ruler” and the Hebrew of DuTillet has r# ”ruler”.
131 The word “my master” ynd) does not appear here in the Aramaic or Greek but does appear in all three Hebrew versions.
132Num. 15:37-41; Following the Shem Tob Hebrew . DuTillet and Munster have tp# ”fringe”. The Aramaic Old Syriac has )pnkl (which agrees with both the Old Syriac and Peshitta reading of Lk. 8:44) The Peshitta has )ndq ”the outer edge”. See notes to Luke 8:44; Mk. 5:25-29 and Mt. 14:36.
133 Old Syriac has “ruler of the synagogue”

24. he said, "Withdraw, for the girl is not dead, but sleeps." And they ridiculed him.
25. But when the multitude was put out, he obtained entry, and took her by the hand, <and said, "Arise, arise, e "> and the girl arose.
26. And this report went out to all that land.
27. And when Yeshua passed over from there, there followed him two blind men, crying, and saying, "Take pity on us, O Son of David."
28. And when he had come into the house, the blind men drew near to him, and Yeshua said to them, “Trust you that I am able to do this for you?" and they said to him "Yes, I trust my master.”134
29. Then touched he their eyes, saying, “according to your trust be it done to you.”
30. And their eyes were opened, and Yeshua straightly charged them, saying, "See that no man knows this."
31. But they, when they went away, publicized the report of him in all that land.
32. And as they went out, behold, they brought to him a man mute, and possessed by a shad.
33. But when the shad was cast out of him, he spoke, <and was no more mute, > and the crowds were amazed, saying "It was never so seen in Yisrael."
34. But the P'rushim said, "By the chief of the shadim he casts out the shadim."
35. And Yeshua went about all the cities, teaching in their synagogues, and declaring the good news of the Kingdom, and healing every sickness and every disease among the people.
36. But when he saw the crowds, he took pity on them because they were tired and powerless, as sheep, which have no shepherd.
37. Then said he to his talmidim, "There is a plentiful harvest, but the workers are few,

38. beseech you therefore the master of the harvest that he will send out the laborers to reap his harvest."
CHAPTER 10

e "Kumi, Kumi" compare Mk. 5:4
134 Heb: ydn)

1. And when he had called out his twelve <talmidim, > he gave the authority over unclean spirits, to cast them out, and to heal every sickness and disease.
2. Now the names of the twelve emissaries135 are these:
The first, Shim'on, who is called Kefa,
and Andrew his brother;
3. Philip, and Bar Talmai;
Ya'akov Ben Zavdai,
and Yochanan his brother;
Toma, and Mattityahu, who was a transgressor;
and Ya'akov [Bar] Chalfai,
and Taddai,
4. Shim'on the Zealot,136
and Y'hudah from the shore of Sk'riot,137 who delivered him up to death.
5. And Yeshua sent out these twelve,138 and commanded them, saying,
"Go you not in the way of the Goyim,
and into the cities139 of the Samaritans enter you not;
6. but go you to the lost sheep of the house of Yisrael.
7. Go, and cry, saying

‘Turn you, turn you, for the Kingdom of Heaven is offered,’140
135 OS has “talmidim”
136 Following the Aramaic. The Hebrew (DuTillet, Munster and Shem Tob) reads yn(nkh ”Canaanite” or “merchant” while the Aramaic reads )ynnq ”zealot” here and in Mark 3:18 however Luke 6:15 in the Aramaic has )ynn+ ”zealot”. Complicating the issue is the root )nq which in Hebrew means “to be zealous” but in Aramaic means ”to purchase”. While I have rendered “Zealot” so as to conform with the verse in Luke which clearly read )ynn+ ”Zealot”, it may well be that he was a merchant and not a Zealot.
137 Traditionally “Iscariot”. This name appears in DuTillet and Munster as w+w)yrksy); Shem Tob has:
h+wyr)qs); OS (C) has )+wyrks); P and OS (S) have )+wyrks. In the past, I took it to be "Ish Kriot" "the man from Kriot"; however that understanding would require the name to start out #y), while in every case our Hebrew and Aramaic manuscripts have a s and not a #. Now in Hebrew y) can mean a habitable land, maritime land, sea shore, coastal area or island. Since the y) seems optional, I am translating this name to indicate "shore" or "island", thus his name was "Y'hudah of the shore of Skriot" or "Y'hudah of the Island of Skriot"
138 OS adds “talmidim”
139 The Hebrew (DuTillet, Muster, Shem Tob) and Aramaic (Old Syriac and Peshitta) all have “cities” while the Greek has “city”.
140 see note to Mt. 3:2

8. Heal the sick, raise the dead, cleanse the lepers, and cast out shadim, for nothing you have received, for nothing you will give.
9. Provide neither gold, nor silver, nor lesser coin in your belts.
10. Pack not for the journey, either two coats, or sandals, or a staff,
for the laborer is worthy of his food.141
11. And into whatever city or town you will enter,
enquire who in it is honorable,
and there abide until you go out from there.
12. And when you obtain entry into a house,
ask after its shalom, <saying, 'Shalom be with this house.'>
13. And if this house be honorable, it will return to you your 'Shalom'.142
14. But any man who will not receive you,
nor listen to the sound of your words,
go away, outside of the house or city,
and shake off even the dust from your feet.
15. Amen, I tell you, It will be easier for the land of S'dom and 'Amora in the day of doom, than for that city.
16. Behold, I send you out as sheep in the midst of wolves,
be you therefore wise as serpents,143 and simple as doves.
17. Take care to yourselves of men,
lest they deliver you up to the courts,
and scourge you with whips in the assemblies,
18. and you will be led unto officers and kings for my sake,
for a testimony to them and the Goyim.
19. But when they deliver you up, take no thought how or what you will say, for it will be put into your mouths in that hour what you will answer.
20. For it is not you that will speak,
but the Spirit of your Father will speak in you.
21. And the brother will deliver up the brother to death,
and the father the son, and the sons will rise up against their parents, to cause them to be put to death.
22. And all men will hate you on account of my name,

141 This is quoted as “Scripture” in 1Tim. 5:18.
142 This presents an obvious word connection with the appearance of “Shalom” three times, a word connection which is absent from the Greek text.
143 Some Greek manuscripts contain a marginal note to this passage which reads “The Judaikon [Jewish version] has ‘wise more than serpents.’”

but he that endures to the end, the same will be saved.
23. But when they persecute you in one city, flee you to another,144
Truly, I say to you, you will not have finished the House of Yisrael,145 until the Son of Man has come.
24. There is no talmid above the teacher,146
nor servant above his master.
25. But enough for the talmid that he be as his rabbi,
and the servant as his master.
If they have called the master of the house Ba'al Z'vuv,
how much more the sons of the house?
26. Fear them not therefore,
for there is nothing covered, that will not be revealed,
and hid, that will not be known.
27. What I tell you in the darkness, that speak you in the light,
and what you hear in the ear, that cry you from the roofs.
28. And fear not them which kill the body, but cannot kill the nefesh, but fear you him which can destroy both nefesh and body in Gey Hinnom.
29. Are not two sparrows sold for the smallest coin?
and one of them will not fall on the ground without your Father.
30. But the very locks of your hair are all numbered.147
31. Fear you not therefore, for you are better than many sparrows.
32. Whoever therefore will confess me before men,
him will I confess also before my Father which is in heaven.
33. But whoever will deny me before men,
him will I also deny before my Father which is in heaven.148
34. Think not that I have come to send shalom on earth,149
I have not come to send shalom, but the sword.
35. For I have come to separate a man from his father,
and the daughter from her mother,

144 Old Syriac adds “and if in the other they persecute you flee you to another”
145 Following the Aramaic (OS and P), which has “the House of Yisrael”; the Hebrew (SH, D & M) has "the cities of Yisrael".
146 following Munster and DuTillet. Shem Tob, Old Syriac and Peshitta have “Rabbi”.
147 Following the Aramaic (OS) in which this presents a wordplay between )nm “hair” and
Nynm “numbered” which agrees with both the Old Syriac and Peshitta readings of Lk. 12:7. The Hebrew has “hairs of your head” (DuTillet/Munster: Mk#)r twr(#w Shem Tob: Mky#)r twr(#) In the reading here in Matthew the Peshitta has Nwk#rd )nm “hairs of your head”. Despite the variant reading the wordplay still exists in the Peshitta.
148 Old Syriac adds “and before his angels”
149 "on earth" or "in the Land"

and the daughter-in-law from her mother-in-law.
36. And a man's enemies will be the men of his own house.150
37. And whoever loves his father and mother more than me is not worthy of me; and whoever loves son or daughter more than me is not worthy to be with me in the Kingdom of Heaven.151
38. And whoever takes not his gallows, and follows me, the same is not worthy of me.
39. Whoever finds his nefesh will lose it,
and he that loses his nefesh for my sake will find it.
40. Whoever receives you, the same receives me,
and he that receives me the same receives him that sent me.
41. Whoever receives the prophet in the name of a prophet,
the same receives a prophet's reward;
and whoever receives the righteous man in the name of a righteous man, the same receives a righteous man's reward.
42. And he that gives to drink to one of these little ones,
even a single cup of cold water, in the name of a talmid,
amen, I tell you, he will in no way lose his reward.
 
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Higher Truth

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