Codex Sinaiticus Syriacus

by World History Edu · March 5, 2025

The Syriac Sinaiticus, also known as the Codex Sinaiticus Syriacus or the Sinaitic Palimpsest, is a late 4th- or early 5th-century manuscript. It consists of 179 folios and contains a nearly complete translation of the four canonical Gospels of the New Testament into Syriac. Overwritten by a biography of female saints and martyrs dated to AD 697, this palimpsest represents the oldest known copy of the Gospels in Syriac.

Folio 82b of the Syriac Sinaiticus – Gospel of Matthew 1:1-17 (partial).

Did you know…?

The Syriac Sinaiticus is one of only two surviving manuscripts of the Old Syriac Gospels, with the other being the Curetonian Gospels. Both manuscripts predate the Peshitta, the standard Syriac translation of the Bible.

Text and Linguistic Characteristics

The Syriac Sinaiticus and the Curetonian Gospels form the Old Syriac version of the Gospels. Scholars have debated their conformity with Greek and Latin texts. Additional passages from the Old Syriac version were discovered among the New Finds at Saint Catherine’s Monastery in 1975. The Syriac Sinaiticus retains readings from even earlier lost Syriac Gospels and 2nd-century Septuagint manuscripts, which attempted to harmonize the four Gospels.

In the early Syrian church, Tatian’s Diatessaron, a harmony of the Gospels, was widely used. However, by the early 5th century, Bishop Rabbula of Edessa mandated the adoption of the four separate Gospels. This led to the development of the Old Syriac texts. Later, Bishop Philoxenus of Mabbog revised the Peshitta in AD 508, bringing it closer to the Greek text, though his own writings indicate reliance on the Old Syriac Gospels.

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Discovery and Study

The palimpsest was first identified in February 1892 at Saint Catherine’s Monastery by Agnes Smith Lewis. The following year, she returned with a team of scholars, including J. Rendel Harris, F. C. Burkitt, and R. L. Bensly, to photograph and transcribe the manuscript. The German theologian Adalbert Merx later dedicated his research to analyzing the Sinaitic Palimpsest, publishing Die vier kanonischen Evangelien nach dem ältesten bekannten Texte (1897–1905). Today, the manuscript remains housed at Saint Catherine’s Monastery.

Significance in Biblical Studies

The Syriac Sinaiticus is crucial for understanding the textual history of the New Testament. It provides insight into early Syriac Christianity and the linguistic adaptations made for Aramaic-speaking communities. The manuscript’s variations from Greek texts help scholars reconstruct early Gospel traditions and transmission processes.

The Syriac Sinaiticus offers crucial insights into early Gospel transmission, reflecting unique textual traditions that differ from later standardized Greek and Latin versions.

Notable Variants and Omissions

The Syriac Sinaiticus contains significant textual differences when compared to the later Greek and Latin traditions. Some of the most notable variations include:

Gospel of Mark

Mark 2:26 – Omits the phrase “when Abiathar was high priest.”
Mark 10:2 – Omits “the Pharisees came.”
Mark 10:7 – Omits “and be joined to his wife.”

Gospel of John

John 1:34 – Uses “the Elect One” instead of “the Son of God.”
John 6:47 – Reads: “He who believes in God has life everlasting,” a unique variant.
John 6:51 – Uses “my bread” instead of “the bread I will give.”
John 7:32 – Omits “the chief priests and the Pharisees.”
John 8:16 – Omits patēr (‘father’).
John 9:35 – Reads “Son of Man” instead of “Son of God.”
John 11:25 – Omits “and the life.”
John 12:8 – Omits the verse entirely.
John 13:32 – Omits “If God has been glorified in him.”
John 16:28 – Omits “I came forth from the Father.”
John 18:13–24 – Contains a different verse order: 13, 24, 14–15, 19–23, 16–18.
John 20:1 – Reads “from the opening of the tomb.”
John 20:13 – Contains an interpolation: “Woman, why are you weeping? Who are you seeking?”
John 21:13 – Reads “upon giving thanks, he gave it to them.”

Gospel of Matthew

Matthew 1:16 – Reads: “Joseph, to whom was betrothed Mary the Virgin, begat Jesus, who is called the Christ.”
Matthew 4:10 – Contains the Greek equivalent of “Get you behind.”
Matthew 12:47 – Omits this verse, aligning with manuscripts such as Codex Sinaiticus (א), Codex Vaticanus (B), and others.
Matthew 14:12 – Uses ptōma (‘corpse’), aligning with certain Greek manuscripts.
Matthew 16:12 – Uses tēs zymēs (‘the leaven’), similar to manuscripts like Codex Bezae (D).
Matthew 27:9 – Omits “Jeremiah” in reference to the prophecy.
Matthew 27:16 – Includes the variant “Jesus Barabbas.”

Folio 21v of the Syriac Sinaiticus (equivalent to 24v) – Gospel of Matthew 15:12-27.

Gospel of Luke

Luke 4:17 – Uses anoixas (‘opened’), aligning with manuscripts like Codex Vaticanus (B).
Luke 9:35 – Uses “Elect One” rather than “Beloved Son.”
Luke 10:41-42 – Omits “you are worried and troubled about many things, but only one thing is needed.”
Luke 23:34 – Omits “Father, forgive them, for they do not know what they do.”
Luke 24:40 – Omits the verse entirely.
Luke 24:52 – Omits “after worshiping him.”

Frequently Asked Questions about Codex Sinaiticus Syriacus

Where was the Syriac Sinaiticus discovered?

It was found in Saint Catherine’s Monastery in Sinai by Agnes Smith Lewis in 1892.

Folio 129r (formerly 62v) of the Syriac Sinaiticus contains John 5:46–6:11.

What is a palimpsest, and why is this manuscript called one?

A palimpsest is a manuscript that has been overwritten with new text. The Syriac Sinaiticus was overwritten in 697 AD with a biography of female saints.

How does the Syriac Sinaiticus relate to the Peshitta?

It predates the Peshitta and, along with the Curetonian Gospels, represents an earlier Syriac Gospel tradition.

What influence did the Diatessaron have on the Syriac Sinaiticus?

The Diatessaron, a 2nd-century Gospel harmony, was replaced in Syriac churches by separate Gospel texts, a transition reflected in the Syriac Sinaiticus.