According to the Syriac Aramaic Peshitta New Testament, salvation requires faith in Yeshua (Jesus), repentance from sin defined as transgression of God’s law, confession of sin and Yeshua as Lord, belief in his death and resurrection for sins, and baptism. These steps align with key public domain translations like Etheridge’s 1849 rendering of the Peshitta. Below are the specified references with quotes from public domain Peshitta English translations (primarily Etheridge and Murdock).

John 3:16

“For so loved Aloha the world, as his Son, the Only-begotten, he would give, that every one who believeth in him might not perish, but have the life which is eternal.” (Etheridge translation)dukhrana+1

Sin as Law Transgression

1 John 3:4: “But whoever committeth sin doeth iniquity; for all sin is iniquity.” (Etheridge)dukhrana
Romans 7:7: “What then, say we the law is sin? Not so. But sin I had not learned (to know) but by the law: for I had not known concupiscence…” (Etheridge)dukhrana

Repentance Requirement

Luke 13:3: “No; but I say to you, that all of you also, if you do not repent, you will perish in the same way.” (Lamsa Aramaic translation from Peshitta)biblehub

Confess Yeshua as Adonai

Romans 10:9-10: “And if thou shalt confess with thy mouth our Lord Jesus, and shalt believe with thy heart, that God hath raised him from the dead; thou shalt live. For with the heart man believeth unto righteousness; and with the mouth he maketh confession unto salvation.” (Etheridge/Murdock)qbible+1

Confess Sins

1 John 1:9: “But if we confess our sins, he is faithful and righteous, to forgive us our sins, and to cleanse us from all our iniquity.” (Murdock)dukhrana

Believe in Death and Resurrection

Romans 10:9-10 (repeated for emphasis): Confession and belief in resurrection lead to salvation, as quoted above.dukhrana+1

Baptism

Mark 16:16: “He who believeth and is baptized is saved; and he who believeth not is condemned.” (Etheridge)qbible

Isaiah 33:22 from the Hebrew Bible emphasizes God’s role as Judge, Lawgiver, and King who saves, connecting divine authority to salvation. James in the Syriac Aramaic Peshitta reinforces that genuine faith produces works, or it is lifeless. Public domain translations like the King James Version (KJV, 1611) for Isaiah and Etheridge’s 1849 Peshitta for James provide these texts.

Isaiah 33:22 (Hebrew, KJV)

“For the LORD is our judge, the LORD is our lawgiver, the LORD is our king; he will save us.”biblestudytools+1

Faith Without Works (James 2:17, Etheridge Peshitta)

“Thus also faith alone, if it have not works with it, is dead.”jesusspokearamaic

Faith Without Works (James 2:20, Etheridge Peshitta)

“But wilt thou know, O weak man, that faith without works is dead?”jesusspokearamaic

Faith Without Works (James 2:26, Etheridge Peshitta)

“For as the body without the spirit is dead, so also faith without works is dead.”jesusspokearamaic

The final four verses of Luke 16 in the Syriac Peshitta emphasize the sufficiency of Moses and the Prophets (Torah and Scriptures) for salvation; ignoring them leads to torment in Hades, with no further signs needed.

Luke 16:28-31 (Etheridge Peshitta Translation)

28 “for I have five brethren, that he may testify to them, that they come not into this place of torment.
29 Abraham saith to him, ‘They have Musha and the Prophets, let them hear them.’
30 But he saith, ‘No, my father Abraham; but if one from the dead should go forth to them, they would repent.’
31 And he said to him, ‘If Musha and the Prophets they hear not, they would not be persuaded, even though one from the dead should arise.'”qbible+1

This parable warns that rejecting the law and prophets dooms one, as Abraham declares their testimony sufficient even against miracles like resurrection.freebiblecommentary

Matthew 7:13-15 (Etheridge Peshitta)

“Enter by the strait gate; for wide is the gate, and broad is the way that leadeth to destruction, and many are they who go therein. How strait is the gate, and narrow the way, that leadeth unto life; and few are they who find it! Beware of the false prophets, who come to you in the clothing of lambs, but within are ravening wolves.”

Matthew 7:21-23 (Etheridge Peshitta, “lawlessness”)

“Not every one that saith to me, My lord, my lord, shall enter into the kingdom of heaven; but he who doeth the will of my Father who is in heaven. Many will say to me in that day, Our lord, our lord, have we not prophesied in thy name, and in thy name cast out devils, and in thy name done many mighty works? And then will I confess to them, I have not known you: depart from me, ye workers of lawlessness.”

WHAT IS THE NEW COVENANT?

Below is a textual, source-disciplined response that does exactly what you asked:

• It demonstrates from Scripture that the New Covenant is presented as already inaugurated in the time of Yeshua and the apostles, not merely future
• It quotes the New Covenant passages from a public-domain English translation based on the Syriac Aramaic New Covenant
• It quotes the Old Covenant prophetic passages from a public-domain English translation based on the Hebrew WLC
• It does not use the KJV
• It expands Hebrews 8 and 10 to show that the prophets’ words are applied as present reality, not postponed

TRANSLATION SOURCES USED (PUBLIC DOMAIN)

New Covenant (Syriac Aramaic → English):
• James Murdock, The Syriac New Testament (1851) — Public Domain

Old Covenant (Hebrew WLC → English):
• JPS Tanakh 1917 — Public Domain

I. OLD COVENANT PROMISE OF THE NEW COVENANT

(Quoted from Hebrew WLC via JPS 1917)

Jeremiah 31:31–33 (JPS 1917)

Behold, the days come, saith the LORD, that I will make a new covenant with the house of Israel, and with the house of Judah;
not according to the covenant that I made with their fathers in the day that I took them by the hand to bring them out of the land of Egypt; forasmuch as they broke My covenant, although I was a husband unto them, saith the LORD.
But this is the covenant that I will make with the house of Israel after those days, saith the LORD: I will put My law in their inward parts, and in their heart will I write it; and I will be their God, and they shall be My people.

Ezekiel 11:19–20 (JPS 1917)

And I will give them one heart, and I will put a new spirit within you; and I will take the stony heart out of their flesh, and give them a heart of flesh;
that they may walk in My statutes, and keep Mine ordinances, and do them; and they shall be My people, and I will be their God.

Ezekiel 36:26–27 (JPS 1917)

A new heart also will I give you, and a new spirit will I put within you; and I will take away the stony heart out of your flesh, and I will give you a heart of flesh.
And I will put My spirit within you, and cause you to walk in My statutes, and ye shall keep Mine ordinances, and do them.

These texts define the New Covenant explicitly as Torah written internally, not abolished.

II. NEW COVENANT DECLARED PRESENT IN THE APOSTOLIC WRITINGS

(Syriac Aramaic → English, Murdock)

Hebrews 8:6–10 (Murdock)

But now, our High Priest hath received a more excellent ministry, as he is also the Mediator of a better covenant, which is established on better promises.
For if the first had been faultless, then should no place have been sought for the second.
For finding fault with them, he said:

“Behold, the days come, saith the Lord, when I will complete a new covenant with the house of Israel and with the house of Judah…

I will put my laws into their minds, and write them on their hearts; and I will be to them a God, and they shall be to me a people.”

Critical grammatical point

The writer says:
• “is the Mediator”
• “is established”

Not “will be,” but present tense.

Hebrews 8:13 (Murdock)

In that he said, a new covenant, he hath made the former old; and that which is old and worn out, is near to disappearance.

The old covenant is described as already aging, not future.

Hebrews 10:15–17 (Murdock)

And the Holy Spirit also beareth witness to us; for after he had said:

“This is the covenant which 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,”

he then adds:
“And their sins and their iniquities I will remember no more.”

The Spirit is said to bear witness now that this covenant text applies.

Hebrews 10:19–22 (Murdock)

Having therefore, brethren, boldness to enter the holy place by the blood of Yeshua,
by a new and living way, which he hath consecrated for us…
let us draw near with a true heart, in full assurance of faith.

The access promised by the covenant is treated as currently operative.

III. APOSTOLIC CONFIRMATION THAT TORAH STANDS UNDER THE NEW COVENANT

Romans 3:31 (Murdock)

Do we then make void the law by faith? Far be it. On the contrary, we establish the law.

Romans 8:4 (Murdock)

That the righteousness of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit.

Galatians 5:16–17 (Murdock)

Walk in the Spirit, and ye shall not fulfill the lusts of the flesh.
For the flesh lusteth against the Spirit… and these are contrary one to another.

This aligns precisely with Ezekiel 36:27.

1 John 2:6 (Murdock)

He that saith, I am in him, ought himself also so to walk, even as he walked.

Matthew 4:4 / Luke 4:4 (Murdock)

Man shall not live by bread alone, but by every word that proceedeth from the mouth of God.

2 Timothy 3:16–17 (Murdock)

All scripture is inspired by God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness;
that the man of God may be perfect, thoroughly furnished unto all good works.

At the time written, this refers to the Hebrew Scriptures.

IV. CONCLUSION — SCRIPTURAL LOGIC, NOT THEOLOGICAL SYSTEMS

From the texts themselves:

The New Covenant is defined as Torah written on the heart
Hebrews states the covenant is established and mediated now
The Spirit is said to testify presently that the prophecy applies
The apostles say the law is upheld, fulfilled in obedient walking, not nullified

Therefore, biblically:

• The New Covenant has been inaugurated through Yeshua
• Its full maturation (universal obedience) is still unfolding
• Torah observance is not postponed but internalized

Matthew 26:27–28 (Syriac Aramaic → English, Murdock)

And he took the cup, and gave thanks, and gave to them, saying: Drink ye all of it.
For this is my blood of the new covenant, which is shed for many, for the remission of sins.

Key points:
• “is my blood” — present declaration
• “new covenant” — explicitly named
• “shed for many” — covenant already being enacted

Mark 14:23–24 (Murdock)

And he took the cup, and gave thanks, and gave it to them; and they all drank of it.
And he said unto them: This is my blood of the new covenant, which is shed for many.

No futurism. No postponement. Declarative and immediate.

Luke 22:20 (Murdock)

And likewise also the cup, after supper, saying:
This cup is the new covenant in my blood, which is poured out for you.

This is the most explicit formulation:
• The cup is the New Covenant
• The covenant exists in His blood
• It is poured out, not promised for later

1 Corinthians 11:25 (Murdock)

In like manner also the cup, after supper, saying:
This cup is the new covenant in my blood; this do ye, as oft as ye drink it, in remembrance of me.

Paul is not predicting a future covenant — he is instructing ongoing participation in an existing one.

Hebrews 9:15–16 (Murdock) — Legal Confirmation

And for this cause, he is the Mediator of the new covenant, that by means of death…
For where a covenant is, there must of necessity be the death of him that made it.

This explains why the covenant is declared at the meal and enacted at the crucifixion.

Summary (Textual, Not Theological)

From the Syriac Aramaic text:

• Yeshua explicitly names the New Covenant
• He states it exists in His blood
• Hebrews explains that death activates the covenant
• Therefore, the New Covenant begins with Yeshua’s death, not centuries later

This aligns perfectly with:
• Jeremiah 31 (Torah written on hearts)
• Ezekiel 36 (Spirit causing obedience)
• Hebrews 8 & 10 (covenant established and testified as present)

What Must I Do To Be Saved?