Here are the verses that are not in The PeshittA Along with the Books called the

Western five
1. MattithYahu 27:35 (b) [ All Green script are 100% VIOD of the Eastern Aramaic PeshittA Texts ]
"And when they had crucified Him, they divided His clothes by casting lots. [ that it might be fulfilled which was spoken by the prophet, They parted My garments among them, and upon My vesture did they cast lots. ]"

2. Loukanus 22:17-18
[ "And He took the cup, and gave thanks, and said, Take this, and divide [it] among yourselves: For I say unto you, I will not drink of the fruit of the vine, until the kingdom of the Lord shall come. " ]

3. YoKhawnawn 7:53
[ "And every man went unto his own house." ]

4. YoKhawnawn 8: 1 - 11
[1) Yehoshua went unto the mount of Olives. 2) And early in the morning He came again into the temple, and all the people came unto Him; and He sat down, and taught them. 3) And the scribes and Pharisees brought unto Him a woman taken in adultery; and when they had set her in the midst, 4) They say unto Him, Master, this woman was taken in adultery, in the very act. 5) Now Moshay in the Law commanded us, that such should be stoned: but what say thou? 6) This they said, tempting Him, that they might have to accuse Him. But Yehoshua stooped down, and with [His] finger wrote on the ground, [as though He heard them not]. 7) So when they continued asking Him, He lifted up Himself, and said unto them, He that is without sin among you, let him first cast a stone at her. 8) And again He stooped down, and wrote on the ground. 9) And they which heard [it], being convicted by [their own] conscience, went out one by one, beginning at the eldest, [even] unto the last: and Yehoshua was left alone, and the woman standing in the midst. 10) When Yehoshuah had lifted up Himself, and saw none but the woman, he said unto her, Woman, where are those thine accusers? Hath no man condemned thee? 11) She said, No man, * Lord*. And Yehoshua said unto her, Neither do I condemn thee: go, and sin no more. ] NOTE: The Pericope de Adultera does not appear in the earliest Greek manuscripts. The pericope de adultera, YoKhawnawn 7.53-8.11, does not appear in 66, 75, , Avid, B, Cvid, L, N, T, W, , , , and other Greek manuscripts. Nor was it in the earliest Western PeshittO manuscripts either!!! When this was added to the Western PeshittO the Greek word Kurios was rendered as *Mar-Yah* instead of translated Mara to help support Monophysitism.

5. Acts 8:37
[ And Philip said, If thou believes with all thine heart, thou may. And he answered and said, I believe that Yehoshua The Anointed One is the Son of Ail. ]

6. Acts 15:34
[ Notwithstanding it pleased Silas to abide there still.]

7. Acts 28:29
[ And when he had said these words, the Yehudeem departed, and had great reasoning among themselves.]

8. 1 YoKhawnawn 5:7-8
For there are three that bear witness [ in heaven, the Father, the Word, and the Consecrated Spirit: and these three are one. And there are three that bear witness in earth ], the Spirit, and the water, and the blood: and these three agree in one.

9. THE WESTERN FIVE: 2 Kepha, 2 YoKhawnawn, 3 YoKhawnawn, Yehudah, and Revelation. (These Books did not make it into the Eastern PeshittA because they were either 1) written in Greek and saw as heathen text, or 2) despite the language, where written after the split of the Congregation, due to persecution, whereby they did not get circulated to the East by any of the Apostle, whereby being seen as non Authoritative by the Eastern Assemblies. Either way this does not mean that they are not part of the Gospel.

Below is a list of the Eastern Canon and order of the Texts:

MattithYahu Markos Loukanus YoKhawnawn Acts Yahakobe 1 Kefa 1 YoKhawnawn Romans 1 & 2 Corinthians Galatians Ephesians Philippians Colossians 1 & 2 Thessalonians 1 & 2 TimoTheos Titus Philaymown
Hebrews

Eastern Peshitta vs. Western PeshittO <variant readings>

The Eastern & Western Aramaic Texts are almost identical in their readings; indeed, they are virtually identical upon every page (except for the extra Western 5 Books and the pericope adultera story) [keep in mind that the Western Aramaic scripts are nothing more than some conforming the Eastern PeshittA Text unto the perverse Greek readings of Constantine's perverted Catholic Church, whereby making the Western PeshittO but only a version of the Eastern PeshittA with Greek renderings ]. In a few of the places where these Aramaic Texts differ, there is essentially a doctrinal controversy at stake between the Eastern and Western Assemblies of the East, which is over the the Personage of The Anointed One: Nestorianism in the East versus Monophysitism in the West. Nestorius teaches that The Anointed One had two natures (human and Divine) and two "qnomas" (one human and One Divine) in one Personage [a "qnoma" is essentially translated "self" or "person" in the English translations of the Scriptures]. Monophysitism teaches that The Anointed One has only One Nature and One Qnoma, Both Divine. The Western {Monophysitism} Assembly modified several verses in an attempt to try and provide support for their Monophysitism Doctrine. The Monophysitism theology came about being many Yehudeem did not understand the Scriptures as Yehoshua referenced in YoKhawnawn 5:46-47 {For if you believed Moshay, you would have believed Me, since he wrote concerning Me. [Beraysheeth 3:15; Debareem 18:15] But if do not believe his writings, how will you have believe My Words?}. Whereby YHWH gave them over to a reprobate mind where whence they came up with their theological heresy that Yehoshua was/is His Own Father(?) and His Own Son at the same time, yet many Scriptures speak of them being separate Beings. There are also many words reflecting a difference in dialect; for one The Name of Alaha is written as Mar-YaH in the Eastern Texts, and Mor-YaH in the Western texts. This is believed to be the reason the Eastern Texts are commonly called the PeshittA, and the Western texts are called the PeshittO. Upon the following page is a parcel list of variances between the Eastern and Western Aramaic texts. The ones marked with * * are where the Monophysitic modifications were made to the Western texts. Also among this list are verses that are not in the Western texts as well, opposed to the Greek texts.

MattithYahu 6:32 Eastern Text has - the Gentiles of the World. Western texts omit - of the World. MattithYahu 21:4 Eastern Text has - All this happened Western texts omit - All. Markos 14:31 Eastern Text has - also all the disciples said - at the end of the verse. Western texts omit all. Loukanus 22:17-18 Eastern Text does not have these verses. Western texts have them. * YoKhawnawn 7:53-8:11 * The pericope adultera - is not present in the Eastern Text, nor was it in the earliest Western texts. YoKhawnawn 16:27 Eastern Text has - from the father. Western texts have - from Alaha. Acts 8:37 Eastern Text do not have this verse. Western texts have this verse. Acts 15:34 Eastern Text does not have this verse. Western texts have this verse. * Acts 20:28 * Eastern Text has - feed the Assembly of the The Anointed One. Western texts have - feed the Assembly of Alaha. Acts 28:29 Eastern Text does not have this verse. Western texts have this verse. Yahakobe 3:10 Eastern Text has - 'curses and blessing. Western tests have - blessing and curses. Galatians 6:17 Eastern Text has - "our Adon Yehoshua The Anointed One". Western tests have - "our Adon Yehoshua.

Romans 8:39 Eastern Text has - to separate us. Western texts have - to separate me. Ephesians 1:8 Eastern Text has - "and in all intelligence of The Ruakh." Western texts have - "and in all intelligence. Ephesians 1:15 Eastern Text has - "all the consecrated ones." Western texts have - "the consecrated ones." 2 Thessalonians 3:6 Eastern Text has - that he received. Western texts have - that they received. 2 Thessalonians 3:18 Eastern Text ends with - with all of you my brothers; Awmain. Western texts omit - my brothers. 2 TimoTheos 4:22 Eastern Text has - with us. Western texts have - with you. Philaymown 1:25 Eastern Text has - "be with your spirit, my brothers; Awmayn." Western texts have - "be with your spirit; Awmayn." * Hebrews 2:9 * Eastern Text ends with - for He, apart from Alaha, tasted death in the place of everyone. Western texts have - for Alaha Himself, by his grace, tasted death in the place of every person. * Hebrews 2:16 * Eastern Text has - He did not take [the form] of Messengers, but He took [the form] of the children of Abrawhawm. The Western texts have - For death was not authorized over the Messengers, but over the children of Abrawhawm it was authorized.

More on Hebrew 2:9 From Page 137 to 183 (William Norton's Book), we see Peshitto-Syriac Translation of Hebrews, James, 1 Peter, and 1 John. In Page 139 (Hebrews 2:9) on Origen's comment about this verse. (a) Ver. 9. Instead of the words rendered, " by the gracious favour of Alaha," other Syriac manuscripts have two variations. The Greek does not seem to be correct, because the exaltation of The Anointed One did not determine the object of His death. A reading older than the time of the Nestorians, was mentioned by Origen, who died about A.D. 254. It is, "For He, apart from Alahahead." Some Nestorians adopted this reading. The Jacobites seem to have altered the position of " Alaha," to suit their creed. They have in their copies," He, Alaha, in His gracious favor, tasted death." The PeshittO edited for the B. and F. Bible Society, partly by Dr. Buchanan, and partly by Dr. Lee, and which is founded on some ancient manuscripts, has the reading given above, which differs from that of the Jacobites only in the position of the word " Alaha." As you known Origen live from late 2nd century to mid 3rd century (185 AD - 254 AD). Origen died 132 years before Nestorius (386 AD - 451 AD) was born. So the idea that Hebrews 2:9 is a Nestorian modification to Western manuscripts is wrong. More info about Hebrews 2:9. (From William Norton's Book about Peshitto-Syriac Translation of Hebrews, James, 1 Peter, and 1 John, Page xxxix.) "Theodore bishop of Mopsuestia, a celebrated Greek writer, who died about A.D. 429, said that some persons had removed the reading, " without Alaha," and had substituted, " by the merciful favor of Alaha. He said also that the context shows that the apostle was not speaking of Alaha's mercy, but of the relation between the Deity and manhood of The Anointed One. (See Tischendorf's 8th edn., under Heb. ii. 9.) Tischendorf says, "From these testimonies, it is certain that the reading, without Alaha, did not originate with the Nestorians ; for Origen found it in his copies," There is no reason, therefore, to suppose that the Nestorian text of the PeshittA in Heb. ii. 9, is the result of any change made by them ; but there is reason, on the contrary, to regard it as part of the original text of the PeshittA ; and a proof that the Greek copies which had the same reading in the time of Origen were correct." These are evidences that elevate the importance of PeshittA. The Assembly of the East preserved PeshittA beautifully. The very slight alteration in the Yacobite copies of the Western PeshittO for this reading is of immense significance. With just this tiny alteration to their text, the Monophysite creed (that Alaha Himself "died", khasli) is justified. This occurred precisely for that purpose. I can't imagine a more innocent or reasonable explanation, like a simple scribal error. This is clearly an alteration. It is not much different from what the JWs did with John 1:1....with " a god". With a simple English one-letter-word, they have completely altered the meaning. Christian branches have been altering Scripture to suit their theological agenda from the beginning, this is nothing new. It's partly the reason why we have hundreds of Greek variants, and thousands of English ones.

More on Hebrew 2:16 Some Western PeshittO Manuscripts agree with The Eastern PeshittA on Hebrews 2:16. But other Western PeshittO manuscripts don't. This shows that few changes were made to SOME Western PeshittO manuscripts. Unlike the Western PeshittO, the Eastern PeshittA stayed the way it is. William Norton's Book "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.", says Murdock's Translation of PeshittO, Etheridge Translation of PeshittO agrees with PeshittA on Hebrews 2:16. And the last 5 books of New Testament (2 Peter, 2nd John, 3rd John, Jude, Revelation) are missing in Peshitta. But it is present in Peshitto. The last 5 books of Peshitto were translated from Greek. Brothers and Sisters in The Anointed One, preservation of an original Text is very easy to do. The CoE doesn't really deserve any credit here. It's really mindless work, all you're doing is copying letter-for-letter. The most difficult part would be staying interested and being careful enough to not allow for scribal mistakes (like spelling errors and iterations ) to creep in. But it really is a trivial matter. The copies are going to turn out pretty much identical with the originals. Translations, on the other hand, are a different beast altogether. Even today, translators will go back and change the way they worded something in their earlier translation, or see a mistake that they made. They could go back a thousand times and still find a good reason to revise it. We can see this in action with the multiple revisions that are made to versions that we know to be translations, such as the NIV or King James. Now imagine the state that the Greek texts are in. At some point, prior to their becoming an official version (which stabilized things somewhat), the textual history is in complete disarray. You can hardly find two manuscripts that read the same way. Why? Well, they're translations. They naturally went through an evolution with certain readings being corrected, others being introduced later, etc. Not to mention the various translators misunderstanding an Aramaic Word with dual meanings and picking the wrong definition to translate. The very state of the textual history will testify to whether a document was originally penned in that language. The Aramaic Texts are relatively stable (especially the eastern copies), whereas the Greek is wildly divergent. One acts the part of an original, the other a translation. It's rather easy to tell and recognize. (The Western Aramaic text are know to have been a result of revising the Eastern Aramaic PeshittA unto some of the later Greek text for the soul purpose of Monophysitism alone.) Now, if the Greek textual tradition was relatively stable while the Aramaic copies varied wildly, well then I would be a Greek Primacist. It would be obvious which is the original and which the translation. The forensics speak volumes...textual CSI. Western Tradition tried to make it look like Greek is the original. And they gave the impression that Aramaic is nothing but a translation of Greek. As you know, that is one of the reasons for the destruction of several Aramaic manuscripts including PeshittA manuscript in South India.