The Peshitta is the standard version of the Bible for churches in the Syriac tradition, containing both the Old and New Testaments.

Summary

The Peshitta (Classical Syriac: ܦܫܺܝܛܬܳܐ or ܦܫܝܼܛܬܵܐ, pšīṭṭā) is the official version of the Bible for churches that follow the Syriac Christian tradition. It holds a central role in the spiritual and theological life of these communities, serving as their foundational scriptural text. The Peshitta contains both the Old Testament and the New Testament, translated from the original Hebrew and Greek respectively. It was completed over different historical periods, with the Old Testament likely translated in the 2nd century CE and the New Testament in the early 5th century CE. Over time, the text was standardized, although certain disputed books were excluded initially and only later added in the Harklean Version of 616 CE.

“Simple Version”, “Straightforward”, and “Common”

The term Peshitta is derived from the Syriac phrase mappaqtâ pšîṭtâ (ܡܦܩܬܐ ܦܫܝܛܬܐ), which translates to “simple version”. Other interpretations of the word include “common” (as in, accessible to all people) and “straightforward”.

The above highlights the intention behind the text—to provide an understandable and widely accepted biblical translation for Syriac-speaking Christians.

The language of the Peshitta, Syriac, is a dialect of Eastern Aramaic, which was commonly spoken in Edessa and surrounding regions. Different spellings of the name exist due to transliterations, but the most widely accepted form in English is Peshitta.

Historical Background and Influence

From the 5th century CE onwards, the Peshitta gained wide circulation across Asia and became highly regarded among various sects of Syriac Christianity, including the Nestorians, Jacobites, and Maronites.

The translation had significant influence beyond Syriac-speaking communities, as evidenced by its impact on translations into Armenian, Georgian, Arabic, and Persian.

Additionally, historical records show that the Nestorian Tablet of Chang’an (8th century) suggests that the Syriac scriptures reached China, demonstrating the text’s expansive missionary impact.

The Peshitta stands as a cornerstone of Syriac Christianity, playing a vital role in biblical transmission and theological discourse.

The first documented arrival of the Peshitta in Europe was through Moses of Mardin, a Syrian ecclesiastic who sought support for printing the text. While he failed to find a sponsor in Rome and Venice, he succeeded in securing the backing of Albert Widmanstadt, the Imperial Chancellor of the Holy Roman Empire, leading to the first printed edition of the New Testament in 1555. This publication was influential in Western biblical scholarship, with figures like Immanuel Tremellius, a converted Jewish scholar, utilizing it for his 1569 Syriac New Testament in Hebrew script.

Subsequent editions of the Peshitta include:

• Paris Polyglot (1645) – Old Testament edition by Gabriel Sionita.
• London Polyglot (1657) – Complete Peshitta edition.
• Leusden & Schaaf Edition (1709) – A critical edition still referenced today.

The New Testament in the Peshitta

The New Testament section of the Peshitta originally excluded five books: 2 Peter, 2 John, 3 John, Jude, and Revelation. These books were absent from early Syriac Christianity’s scriptural canon but were later introduced in the Harklean Version (616 CE) by Thomas of Harqel.

The Peshitta’s New Testament text often aligns with the Byzantine text-type, though it exhibits unique linguistic and textual variations.

A textual analysis by George Gwilliam found that when comparing Matthew 1–14 to various Greek textual traditions:

• The Peshitta aligns with the Textus Receptus 108 times.
• It agrees with the Codex Vaticanus 65 times.
• It differs from both 137 times, often aligning with the Old Syriac and Old Latin.
• In 31 instances, it stands uniquely apart from other traditions.

Prominent biblical historian Eusebius suggests that Hegesippus (160–180 CE) referenced a Syriac Gospel, indicating the possible existence of a Syriac New Testament as early as the 2nd century CE. Scholars often regard the Peshitta New Testament as a faithful, careful, and literal translation, sometimes calling it the “Queen of the Versions”.

Over the centuries, the Peshitta textual integrity has been preserved through critical scholarship, manuscript discoveries, and modern translations.

Critical Editions of the Peshitta New Testament

The United Bible Societies (1905 edition) of the Peshitta New Testament remains the standard critical edition. This version was built on earlier editions prepared by scholars Philip E. Pusey, George Gwilliam, and John Gwynn. Their work drew upon more than seventy manuscripts, making it a highly reliable representation of the Syriac textual tradition. The 1979 Syriac Bible (UBS edition) continues to use this critical text.

Translations of the Peshitta

Over the centuries, the Peshitta has been translated into multiple languages, including English and Malayalam. Notable English translations include:

• John Wesley Etheridge (1849) – A literal translation of the Four Gospels and Apostolic Acts.
• James Murdock (1851) – An early English translation of the New Testament.
• George M. Lamsa (1933) – A well-known translation advocating Aramaic primacy.
• Janet Magiera (2006) – An interlinear translation for academic use.
• Gorgias Press (Antioch Bible) – A modern translation including deuterocanonical books.

Significant Malayalam translations include:

• Andumalil Mani Kathanar – Vishudha Grantham.
• Mathew Uppani C.M.I. (1997) – Peshitta Bible.
• Arch-corepiscopos Curien Kaniamparambil – Vishudhagrandham.

Manuscripts of the Peshitta

While no physical evidence confirms 1st-century manuscripts, Giuseppe Assemani (18th century) reported the existence of a Syriac Gospel dated to 78 CE. Some of the most important Peshitta manuscripts housed in the British Library include:

• Add. 14470 – Complete 5th/6th-century manuscript of 22 books.
• Rabbula Gospels – A 6th-century illuminated Gospel Book.
• Khaboris Codex – A 10th-century complete New Testament.
• Codex Phillipps 1388 – A 5th/6th-century Syriac Gospel manuscript.
• Add. 12140, Add. 14455, Add. 14466, Add. 14467, Add. 14669 – Various 6th–11th century gospel fragments.

Frequently Asked Questions

When was the Peshitta translated?

The Old Testament was translated from Hebrew into Syriac around the 2nd century CE, while the New Testament was translated from Greek in the early 5th century CE.

Which books were originally excluded from the Peshitta New Testament?

2 Peter, 2 John, 3 John, Jude, and Revelation were initially excluded but were later included in the Harklean Version (616 CE).

What does the word “Peshitta” mean?

“Peshitta” means “simple version” in Syriac, though it can also be translated as “common” or “straight.”

What role did the Peshitta play in biblical transmission?

It influenced translations into Armenian, Georgian, Arabic, and Persian and was used in missionary work, reaching as far as China by the 8th century.

When was the Peshitta first printed in Europe?

Moses of Mardin introduced it to Europe, and Albert Widmanstadt printed the New Testament in Syriac in 1555 in Vienna.

How does the Peshitta New Testament compare to Greek manuscripts?

It often reflects the Byzantine text-type but also has unique readings, aligning at times with the Old Syriac and Old Latin traditions.

What are some notable English translations of the Peshitta?

Key translations include those by John Wesley Etheridge (1849), James Murdock (1851), and George Lamsa (1933), with Lamsa’s version being particularly well-known.