Year 339 of the kingdom of the Greeks is AD 29 or 30, since the Greek Empire is dated from Alexander’s conquest of the Persians in 311 BC. “Baith Zaithe” is the Peshitta NT’s (Luke’s especially) Aramaic name for what the Greek NT names as ορος των ελαιων- “Mount of Olives”. “Baith Zaithe” is more precisely “Bayth Zaytay”- “House of Olives”. The reference is from Acts 1:12- “And after this, they returned to Jerusalem from the Mount which is called Bayth Zaytha, which is beside Jerusalem and separated from it by about seven furlongs.” – this author’s The Original Aramaic New Testament in Plain English John 14:26 in Doctrine of The Apostles Syriac: -“that he shall teach you everything” John 14:26 in Peshitta Syriac Mdmlk Nwkpln wh -“He shall teach you everything” John 14:26 in Old Syriac Mdm lwk Nwkplt yh -“She shall teach you everything” Old Syriac changes the gender of The Holy Spirit from masculine (He), as in Peshitta and in Doctrine of The Apostles, to feminine (She). This required also a change in the verb “shall teach” from 3rd person masculine to 3 rd person feminine- (“She shall teach”). Doctrine of Apostles Syriac reading of left English section in quotes:
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Year 339 of the kingdom of the Greeks is AD 29 or 30, since the Greek Empire is
dated from Alexander’s conquest of the Persians in 311 BC.
“Baith Zaithe” is the Peshitta NT’s (Luke’s especially) Aramaic name for what the
Greek NT names as ορος των ελαιων- “Mount of Olives”. “Baith Zaithe” is more
precisely “Bayth Zaytay”- “House of Olives”. The reference is from Acts 1:12-
“And after this, they returned to Jerusalem from the Mount which is called Bayth
Zaytha, which is beside Jerusalem and separated from it by about seven
furlongs.” – this author’s The Original Aramaic New Testament in Plain English
John 14:26 in Doctrine of The Apostles Syriac: -“that he shall teach you
everything”
John 14:26 in Peshitta Syriac
Mdmlk Nwkpln wh -“He shall teach you everything”
John 14:26 in Old Syriac
Mdm lwk Nwkplt yh -“She shall teach you everything”
Old Syriac changes the gender of The Holy Spirit from masculine (He), as in
Peshitta and in Doctrine of The Apostles, to feminine (She). This required also a
change in the verb “shall teach” from 3rd person masculine to 3rd person feminine-
(“She shall teach”).
Doctrine of Apostles Syriac reading of left English section in quotes:
For just as lightning goes out from The East and appears unto The West, so will
the coming of The Son of Man be.
For just as lightning lightens from The East and appears unto The West, so will the
And he said to them, "Go to the entire world and preach my Good News in all
creation."- OANT
The two Old Syriac manuscripts, Syriac Sinaiticus and Syriac Curetonian lack the
last twelve verses of Mark (Mark 16:9-20) altogether.
There is no doubt in my mind that Addai (Thaddeus) The Apostle) quoted our
Lord’s Aramaic words from memory and rephrased them in an indirect quotation.
The Doctrine of Addai epistle is dated AD 29-30 in the epistle itself, at the end of
the first book:
Year 340 is based on the common chronology starting with the first year of the
Greek Empire of Alexander The Great, which was 311 B.C.
340 years after 311 B.C. is A.D. 29.
Syriac text of baptism in Triple Names:
“Be baptized in the Triple Names of The Father,
and of The Son, and of The Spirit of Holiness.”
Peshitta Mat. 28:19
M$B Nwn0 wdm90w
0$dwqd 0xwrw 0rbw 0b0
“Baptize them in the name of The Father and The Son and The Spirit of Holiness”
–OANT
Both Old Syriac mss. lack Matthew 28:8-20 altogether. They omit the appearances
of the risen Christ to his disciples and his great commission to them to preach the
Gospel to the world. The same post resurrection appearances are missing from
Mark 16, as well as the great commission and his ascension to Heaven to sit at the
right hand of God. Only in Luke 24 can we read that Jesus actually arose and
appeared to his disciples, and that he commissioned them to preach repentance (or
conversion) to all nations for forgiveness of sins. The Sunday resurrection is
nowhere mentioned in Old Syriac, neither is the ascension to God’s right hand in
Heaven. Everything is left “up in the air” after “he was lifted up from them.”
Thankfully, the Apostles had much better testimony and left a much better
Testament to the world and the church than the so called Old Syriac Gospels,
contained in two manuscripts, neither of which contains all of any one of the four
Gospels; in fact, the two “Old Syriac” manuscripts together cannot supply any one
of the four Gospels whole.
Both “Old Syriac” manuscripts lack Mat. 28:8-20, Mark 16:9-20, Luke 1:18-37;
5:29-6:11; John 1:48-2:15; 5:4, 7:53-8:11; 18:32-19:19.
Doctrine of The Apostles:
Doctrine of The Apostles in Syriac:
Peshitta Mark 16:19
Nwhm9 llmd rtb Nme Nrm Nyd 9w$y
0hl0d 0hl0d 0hl0d 0hl0d 0nymy0nymy0nymy0nymy Nm btyw 0ym$l qlsNm btyw 0ym$l qlsNm btyw 0ym$l qlsNm btyw 0ym$l qls (I switched the order of first two
words to more easily view the matching words in the Syriac text above. Red words
exactly match Doctrine of The Apostles in Syriac. One word- “of God” does not,
as The Doctrine of The Apostles has “of his Father”.
But Yeshua Our Lord, after he was speaking with them, ascended into Heaven,
and he sat down at the right side of God. -OANT
The two Old Syriac Gospels manuscripts lack any reference to the ascension of
Christ into Heaven and his session at the right hand of God The Father, both in
Mark 16 (verses 9-20 are missing, including the resurrection) and in Luke 24.
Syriac Sinaiticus does have an abbreviated- “and when he blessed them, he was
lifted up from them” in Luke 24:53, though Heaven is not mentioned, and Syriac
Curetonian has nothing at all for that verse, as for the verse previous and
following!
The accounts within both documents, The Doctrine of Addai, and The Doctrine of
The Apostles, in the Syrian dialect of the Aramaic language in Edessa, are dated
by the writers to circa A.D. 30 with Apostolic authority- that of The Apostle
Addai- “Thaddeaus”, whose words and deeds they record.
Here are a few excerpts from William Cureton’s publication of early Syriac
documents and some of the references about his sources and the validity of the
early dates they ascribe to the words and events recorded in those documents:
Eusebius, the 3rd
century Bishop of Caesarea, Palestine, wrote much on the
history of the church and of the New Testament. Here is an extract on the
language of the twelve disciples of Jesus:
"Go forth, and make disciples of all the nations." [[Matt.xxviii. 19.]] "But how,"
the disciples might reasonably have answered the Master, "can we do it? How,
pray, can we preach to Romans? How can we argue with Egyptians? We are men
bred up to use the Syrian tongue only, what language shall we speak to Greeks?
How shall we persuade Persians, Armenians, Chaldeans, Scythians, Indians, and
other (b) barbarous nations to give up their ancestral gods, and worship the Creator of all? - Eusebius of Caesarea: Demonstratio Evangelica (circa AD 320)
Notice the statement: “We are men bred up to use the Syrian tongue only”.
The Syrian tongue was Aramaic. This statement of Eusebius, of Caesarea
Palestine, who spoke Aramaic himself as his native tongue, knew something about
the language of his own country, and was scarcely two centuries removed from the
death and resurrection of Jesus when he wrote this. The Jews of Israel in the 1st
century spoke only one language, and that language was Aramaic.
Eusebius has this from The Epistle to The Hebrews:
“And the Epistle to the Hebrews has this in mind when it says:’Cast not away then your confidence, which has great recompense of reward. For ye have need of
patience, that, doing the will of God, ye may receive the promise. For yet a little
while, and he that cometh will come, and will not tarry. And the just shall live by
my faith. And if he draw back, my soul hath no pleasure in him.’ " -Heb. 10:38
This reading agrees with the Peshitta text of Hebrews 10:38- “the just shall live by
my faith”, and not with the Critical Greek & Latin Vulgate, which have “my just
one shall live by faith”, nor with the Majority Greek- “the just shall live by faith”.
This phrase “the just shall live by my faith” is repeated again twice in the following passage, so as to remove all doubt which reading he had before him in
Hebrews. The LXX Greek translation of Habakkuk 2:2 has the same phrase,
though the verse reads with first and last clauses in reverse order from the Hebrews quotation of Habakkuk 2:3,4 : For the vision is yet for a time, and it shall
shoot forth at the end, and not in vain: though he should tarry, wait for him; for he
will surely come, and will not tarry. If he should draw back, my soul has no pleasure in him: but the just shall live by my faith.