بشیطتا بسیطه ولگات قدیمی ترین کتاب مقدس بزبان سوریانی

معنی کلمه بشیطتا بسیطه ولگات قدیمی ترین کتاب مقدس بزبان سوریانی

معنی واژه بشیطتا بسیطه ولگات قدیمی ترین کتاب مقدس بزبان سوریانی

معنیبشیطتا، بسیطه یا ولگات قدیمی ترین روایت کتاب مقدس بزبان سریانی است. بشیطتا( به سریانی کهن ܦܫܝܛܬܐ و به انگلیسی Peshitta) به معنای تحت اللفظی "ساده، رایج، سر راست و روشن و عامیانه" که گهگاه نسخه سریانی ولگاته یا انجیل کهن نامیده می شود روایت استانده انجیل در کلیساهائی است که بر سنت سریانی اند.
احتمالا عهد عتیق بشیطتا در قرن دوم میلادی از عبری به سریانی ترجمه شده است. عهد جدید بشیطتا که در اصل برخی سِفرهای محل اختلاف را کنار گذارده بود در اوائل قرن پنجم میلادی مبدل به عهد جدید استانده شد.
بر گردان به اختصار از ویکی پدیای انگلیسی




قس عربی
الترجمة البسیطة أو البشیطتا ( بالسریانیة: ܦܫܝܛܬܐ پَشیطتا)، هی أقدم ترجمة للتناخ والأناجیل إلى السریانیة وهی لا تزال النسخة الرسمیة المستعملة لدى مختلف الکنائس السریانیة حتى الیوم. تعود أصل التسمیة "بشیطتا" إلى کون الترجمة مکتوبة بلغة بسیطة سهلا الفهم بعکس غیرها من التراجم الیونانیة.
التاریخ

یعود أصل هذه الترجمة للأناجیل إلى مدینة الرها السریانیة والتی نشأت بها مسیحیة تختلف عن تلک التی تطورت فی العالم الرومانی الیونانی والتی تأثرت بالفلسفة الیونانیة القدیمة. وبحسب مار أدای (400 م) فإن الکنیسة السریانیة القدیمة کانت تستعمل الدیاسطرون فی قراءتها للإنجیل فی القرن الثانی وهذه الترجمة کانت معروفة بتعقیدها ما دعا السریان إلى عمل ترجمة بسیطة ومفهومة من قبل عامة الشعب بمملکة الرها فتمت ترجمة أجزاء من الأناجیل الأربعة وکتب الأنبیاء بالتناخ من الترجمة السبعینیة إلى السریانیة.
وصلات خارجیة

نص البشیطتا بالسریانیة العتیقة مع الشرح بالإنکلیزیة، Dukhrana.com
المصادر

History of the Peshitta، Peshitta.org
The Development of the Canon of the New Testament, Glenn Davis
هذه بذرة مقالة عن المسیحیة تحتاج للنمو والتحسین، فساهم فی إثرائها بالمشارکة فی تحریرها.
تصنیفان: تناخ الکتاب المقدس

قس ولگات

ولگاته(به لاتین: Vulgate) یا ولگاتا ترجمه ای است به لاتین از کتاب مقدس از اواخر سدهٔ چهارم. بخش اصلی آن توسط سنت ژروم انجام شده‌، کسی که دامازوس مامورش کرد ترجمه لاتین باستان از کتاب مقدس را بازبینی کند. این ترجمه بعدها به عنوان ترجمه رسمی لاتین از کتاب مقدس توسط کلیسای کاتولیک رم انتخاب شد.

احتمال قوی بر آن است که این ترجمه از کتاب تنخ (نسخه عبری از کتاب مقدس) صورت گرفته باشد.



Vulgata Sixtina
منابع

Wikipedia contributors, "Vulgate," Wikipedia, The Free Encyclopedia, (accessed July 24, 2011).

پیوند به بیرون

در ویکی‌نبشته لاتین نوشته‌های مربوط به این مقاله وجود دارد.
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رده‌های صفحه: اصطلاحات مسیحیزبان لاتینکتاب مقدسکتاب‌های سده پنجم (میلادی)

قس عبری


פשיטתא (סורית: ܡܦܩܬܐ ܦܫܝܛܬܐ; מפקתא פשיטתא "ההוצאה (המהדורה) הפשוטה") היא תרגום של התנ"ך וספרי הברית החדשה לשפה הסורית. סדר ספרי התנ"ך בכתבי היד של הפשיטתא שונה מהמקובל בכך שספר איוב מופיע מיד לאחר חמשת ספרי התורה ולפני ספר יהושע.
תוכן עניינים
היסטוריה

שני חלקי הפשיטתא, התנ"ך והברית החדשה, הם שתי יצירות שונות שנכתבו בתקופות שונות ובידי כותבים שונים, ואוחדו מאוחר יותר לקודקס אחד. תרגום התנ"ך לארמית-סורית נעשה בשלהי המאה ה-2 לספירה באופן ישיר מהנוסח העברי, והוא קרוב יותר לנוסח המסורה מאשר תרגום השבעים. עם זאת, ניכרת השפעה מסוימת של התרגומים הארמיים האחרים (כגון תרגום אונקלוס) על נוסח הפשיטתא, ובמקומות מסוימים (בעיקר בספרים ישעיה ותהלים) נראה כי המתרגמים נעזרו בתרגום השבעים. שפתה של הפשיטתא היא הסורית הקדומה, שהיא למעשה להג של השפה הארמית שדוברה בעיר אדסה, ולכן עבודת התרגום נעשתה, ככל הנראה, בעיר זו. עם זאת, סגנון הפשיטתא משתנה מספר לספר, כשבמקומות מסוימים ניכרת השפעה מדרשית, דבר המוכיח כי חלקים מסוימים תורגמו בידי יהודים דוברי סורית, ואחרים בידי הנוצרים המוקדמים (למעשה, יהודים שהתנצרו).
כתבי היד של הפשיטתא

נמצאים כיום כ־250 כתבי יד מלאים או חלקיים של הפשיטתא לתנ"ך. כתבי היד העיקריים והעתיקים ביותר הם:
לונדון, הספרייה הבריטית Add. 14,425 מתוארך למחצית השנייה של המאה ה-5 לספירה. כתב היד כולל רק את ספרי בראשית, שמות, במדבר ודברים. מבין כל נוסחי הפשיטתא, זהו הנוסח הקרוב ביותר לנוסח המסורה.
מילאנו, הספרייה האמברוזיאנית B. 21 inf, נתגלה בשנת 1866 על ידי אנטוניו צריאני. כתב היד מתוארך למאה השישית או השביעית לספירה. כתב יד זה כולל את כל התנ"ך, וכן את הספרים החיצוניים חכמת שלמה, איגרת ירמיהו, ספר ברוך, בל והדרקון, שושנה, יהודית, בן סירא, ספרי המקבים, ברוך הסורי, חזון עזרא, ותרגום הספר השישי ממלחמות היהודים.
פריס, הספרייה הלאומית Syr. 341, מתוארך למאה השמינית לספירה, וכולל הגהות רבות. כתב יד זה כולל את כל התנ"ך, וכן את הספרים החיצוניים חכמת שלמה, איגרת ירמיהו, ספר ברוך, בל והדרקון, שושנה, יהודית, בן סירא, ספרי המקבים, תפילת מנשה.
כתב היד של הבשורה של רבולה הושלם בשנת 586 במנזר המונופיזיטי של יוחנן הקדוש (מאר יוחנן) בבית זאגבה (Zagba), אשר במסופוטמיה. הוא נושא את חתימתו של רבולה (Rabula; Rabbula), שהיה ככל הנראה נזיר במנזר.
מהדורות מודפסות של הפשיטתא

הפשיטתא לברית החדשה נדפסה לראשונה בשנת 1555, והפשיטתא לתנ"ך כולו נדפסה לראשונה בשנת 1645. הדפסות אלו נעשו על סמך כתבי יד מאוחרים, ונוספו להן שיבושים שהוכנסו על ידי המהדירים. נוסחים אלו נדפסו שוב ושוב ללא שינויים משמעותיים, לאחרונה בלונדון בשנת 1823 בידי סמואל לי ("מהדורת לי"). במחצית השנייה של המאה ה-19 יצאו שתי מהדורות בידי נוצרים דוברי סורית חדשה, מהדורת אורמיה (1852) ומהדורות מוצול (1887–1892). מהדורות אלו מנוקדות, והן עולות באיכותן על המהדורות הקודמות. מהדורה מדעית של הפשיטתא, המבוססת על כתבי יד קדומים ובראשם כתב יד אמברוזיאנה, יוצאת לאור כרכים-כרכים בליידן (כרך ראשון, הכולל את הספרים בראשית ושמות, יצא בשנת 1977).
לקריאה נוספת

משה גושן-גוטשטיין, "תרגומים סוריים", בתוך: תרגומי המקרא – פרקי מבוא, בעריכת חיים רבין, ירושלים תשמ"ד, עמ 149–163.
מהדורות

כתבא קדישא / דדיתקא עתיקתא ודיתקא חדתא: / עם סהדותא (הברית הישנה והברית החדשה) הפשיטתא לתנ"ך ולברית החדשה, סורית, 1823, באתר Archive.org (באנגלית)
הפשיטתא לברית החדשה, ניו יורק 1866, באתר Archive.org (באנגלית)
Translatio Syra Pescitto Veteris Testamenti :‎ ex codice Ambrosiano sec. fere VI, photolithographice edita, 1876. (הפשיטתא בכתב יד אמברוסיאנו) (קובץ בגודל 530 מגה-בייט)
הפשיטתא, תעתיק באותיות עבריות עם נוסח המקרא העברי ותרגום לאנגלית באתר peshitta.org. (מכיל מידע נוסף וקישורים)
הפשיטתא לברית החדשה
קישורים חיצוניים

הפשיטתא, ב"אנציקלופדיה יהודית" באתר "דעת"
יהושע בלאך, ‏התרגום הסורסי של התנ"ך ביחוסו לתרגום השבעים, יצא לאור בתוך "מאמרים לזכרון ר צבי פרץ חיות, וינה, תרצ"ג / 1933, באתר HebrewBooks
קטגוריות: מהדורות ותרגומים של התנ"ךארמית
משובים קודמיםמשוב על הערך

قس اسپانیائی

La Peshitta (Siríaco: simple, común) es una versión cristiana de la Biblia en idioma siríaco.
Contenido
El nombre Peshitta

Peshitta se deriva del siríaco (dialecto del arameo tardío) mappaqtâ pšîṭtâ (ܡܦܩܬܐ ܦܫܝܛܬܐ), literalmente "version simple" o pšîṭtâ "común" (popular) o también, "íntegra". Fue escrita en alfabeto siríaco, y ha sido transliterada al alfabeto latino en diferentes formas: Peshitta, Peshittâ, Pshitta, Pšittâ, Pshitto, Fshitto.
Historia y contenido

El nombre Peshitta fue aplicado a esta versión desde el siglo IX, por Moshe bar Kepha. Obviamente tenía una historia larga y compleja antes de recibir tal nombre.
Antiguo Testamento
El Antiguo Testamento de la Peshitta es una traducción directa del hebreo, que probablemente data del siglo II. En el Nuevo Testamento fueron originalmente excluidos algunos libros cuya canonicidad por entonces era disputada. Desde el siglo V se convirtió en la versión modelo de la Biblia, reemplazando versiones anteriores de los Evangelios. De hecho, el Antiguo y el Nuevo Testamento corresponden a trabajos separados de traducción.
El Antiguo Testamento de la Peshitta es la más antigua obra de la literatura siríaca conservada. La mayoría de las obras cristianas de la época fueron escritas en griego o son traducciones del griego, pero el Antiguo Testamento de la Peshitta fue traducido del hebreo, de manuscritos afines al que posteriormente sería el Texto Masorético de las Biblias hebreas medievales y modernas. Aunque algunos expertos sugirieron que podría haber sido traducida del arameo desde los Tárgumes, esta opinión es ahora descartada, aunque se acepta que hay influencia interpretativa de las versiones de los Targumes en el Pentateuco y los Libros de Crónicas, así como algunos pasajes derivados de la Septuaginta. especialmente en Isaías y el libro de los Salmos, probablemente para facilitar su uso litúrgico. Los Deuterocanónicos fueron traducidos de la Septuaginta, excepto el Sirácida, que fue traducido del hebreo, y Tobías, que falta en las versiones antiguas de la Peshitta que en cambio sí incluyen 2 Baruc.
El estilo y calidad de la traducción es variable. Algunas partes pueden haber sido traducidas por judíos que hablaban el siríaco. Por ser el siríaco originario de la región de Edesa, es probable que la traducción provenga de allí, pero la región de Arbil, la antigua Adiabena, por su numerosa población judía durante el siglo II, se ha sugerido como otro probable lugar de origen. Algunos expertos ha sugerido que ciertas características del arameo occidental en el texto podría indicar un origen en Siria o Palestina, aunque el análisis de esas características en complejo.
Nuevo Testamento
La mayoría de los expertos consideran que el Nuevo Testamento fue traducido de manuscritos griegos, aunque unos pocos sustentan una tradición en el sentido de que el idioma original del Nuevo Testamento fue el griego.
El origen de la traducción del Nuevo Testamento es difícil de establecer, por la existencia de las otras dos versiones siríacas anteriores: el Diatessaron y la Vetus Syra. La traducción más antigua, probablemente es el Diatessaron ("uno mediante cuatro"), de Taciano. El texto que data del año 175, es una narración continua y armónica que integra los cuatro Evangelios, en una época en que tal vez cada Evangelio por separado no tenía un carácter oficial. Recibió un comentario elogioso de Efrén de Siria, quien destacó los principales aspectos de su contenido. Cuando la práctica común de las iglesias exigió el uso separado de los cuatro libros. El obispo Teodoreto de Ciro, en el Éufrates, en 423, recolectó y archivó más de 200 copias del Diatessaron y las remplazó por versiones de los cuatro Evangelios diferenciados.
Una edición con el Antiguo y Nuevo Testamento, excluido el Diatessaron, es conocida como "Antigua siríaca" (Vetus Syra). Se conservan dos manuscritos del siglo V de los Evangelios (Palimpsesto Sinaítico y Evangelios Curetonianos), traducciones libres de cada libro griego, influenciadas por el Diatessaron. Estas traducciones posiblemente datan del siglo III o comienzos del Siglo IV. La versión Antigua siríaca utiliza la Peshitta para las citas del Antiguo Testamento en el Nuevo Testamento y no la versión griega, siendo este hecho un testimonio de la gran antigüedad de la Peshitta. La Historia Eclesiástica (4.29.5) de Eusebio evidencia que esta versión incluyó traducciones de los Hechos de los Apóstoles y de las cartas de Pablo, ya que afirma que Taciano no quiso usarlas.
Versión común
El nombre de Rabbula, obispo de Edesa (m. 435) ha sido popularmente vinculado a la producción de la Peshitta. Sin embrago es improbable que él participara en la traducción, porque a comienzos del siglo V, la Peshitta ya era usada como versión común por las iglesias sirias.
La Peshitta no contiene la Segunda epístola de Pedro ni la Segunda ni la Tercera epístola de Juan ni la Epístola de Judas ni tampoco el Apocalipsis. En las disputas entre la iglesia siria occidental y el Imperio bizantino, se requirió una versión más estrechamente relacionada con las versiones griegas. Philoxenus de Mabbog (muerto en 523), produjo un Nuevo Testamento, pero parece ser que sólo tradujo aquellos libros que no estaban inncluidos en la Peshitta, para complementarla. En el siglo VII, fue producida una versión completa basada en el canon griego. La Hexapla Siria es una versión siríaca basada en la quinta columna de la Hexapla de Orígenes y se ha convertido en su más importante testigo. La versión producida bajo la supervisión de Tomás de Harkel, es una traducción estrechamente ligada a los manuscritos griegos, aunque esporádicamente contiene algunas lecturas de la versión Antigua.
A pesar de la existencia de esas traducciones, la Peshitta permaneció como la versión común de las distintas iglesias siríacas, y las traducciones más eruditas (llamadas "espirituales" en esa época) permanecieron en los escritorios de los teólogos sirios. En la iglesia siria oriental, así como en las tradiciones más antiguas (especialmente en las obras de Teodoro de Mopsuestia) la exégesis generalmente provee el texto literal griego al lado de la traducción de la Peshitta. El Codex Khaboris que data en el siglo XII, contiene la versión del Nuevo Testamento de la Peshitta.
Ediciones contemporáneas



La sexta Bienaventuranza (Mateo 5:8) en una Peshitta. Ṭûḇayhôn laylên daḏkên b-lebbhôn: d-hennôn neḥzôn lalāhâ. Bienvanturadosloslimpios de corazón, porque ellos verán a Dios
La Peshitta levemente revisada y con los libros faltantes añadidos, es la Biblia prototipo para la iglesias de tradición siríaca: Iglesia Ortodoxa Siriana, Iglesia Católica Siria, Iglesia Asiria de Oriente, Iglesia Ortodoxa Malankara, Iglesia Católica Caldea, Iglesia Católica Maronita, Iglesia Ortodoxa Siria Malankara, Iglesia Malankara Mar Thoma, Iglesia Católica Siro-Malabar e Iglesia Católica Siro-Malankara. Los cristianos sirios de la India utilizan ahora con frecuencia traducciones al idioma Malayalam. Las versiones en árabe han llegado a ser muy utilizadas por las iglesias del Medio Oriente.
En 1901, P. E. Pusey and G. H. Gwilliam publicaron un texto critico de la Peshitta con una traducción al latín. En 1905, la British and Foreign Bible Society una versión de los Evangelios (no crítica), que en 1920 incluyó todo el Nuevo Testamento. En 1933 se publicó una obra en inglés, editada por George M. Lamsa, que se conoce como la Biblia de Lamsa, aunque no se le considera una traducción formal en virtud de que Lamsa mezcla el texto original con sus muy personales conceptos esotéricos y nacionalistas asirios incrustados dentro del texto bíblico, por lo cual no es una traducción bíblica, sino una narración mixta de textos bíblicos, esoterismo, conceptos personales y desviaciones doctrinales, dotada de elementos extrabíblicos, al igual que la obra "Escritura Santa. Traducción Castellana del Arameo Galileo", del señor José L. Hernández (obra influenciada y basada fuertemente en la obra en inglés de George Lamsa, pero que utiliza un lenguaje vulgar y coloquial, a veces inentendible, pretendiendo elocuencia). Ambas obras pretenden ser traducciones de la Peshitta, pero son rotundamente desestimadas por académicos y traductores formales, así como toda la literatura relacionada que ellos produjeron.
Desde 1961, el Peshitta Institute de Leiden ha publicado la más completa edición crítica de la Peshitta en una serie de fascículos. En 1996, la primera edición de la Comparative Edition of the Syriac Gospels: Aligning the Old Syriac Sinaiticus, Curetonianus, Peshitta and Harklean Versions de George Anton Kiraz (con la versión de Harklean preparada por Andreas Juckel) fue publicada por Brill. La segunda (2002) y tercera (2004) ediciones fueron impresas por Gorgias Press LLC.
En español existe la Biblia Peshitta en Español, única traducción formal con sello cristiano del Texto Peshitta en este idioma. Goza de gran aceptación entre académicos y seminarios cristianos hispanohablantes. Fue publicada en 2007 por Broadman&Holman Publishing de Nashville, Tennessee, USA, que incluye el Antiguo y Nuevo Testamento, y ha recibido el reconocimiento y aprobación de eruditos y téologos de diversas instituciones y sociedades bíblicas cristianas. Está basada en el Texto Peshitta, y cotejada con la traducción de la Peshitta arameo-hebreo, arameo-inglés de Murdock, el texto hebreo del Antiguo Testamento y el griego del Nuevo Testamento, así como con diversas obras de traducciones regulares del hebreo, arameo y griego al español.
Véase también

Siríaco
Biblia
Referencias

Dirksen, P. B. (1993). La Peshitta dellAntico Testamento. Brescia.
Flesher, P. V. M. (ed.) (1998). Targum Studies Volume Two: Targum and Peshitta. Atlanta.
Kiraz, George Anton (1996). Comparative Edition of the Syriac Gospels: Aligning the Old Syriac Sinaiticus, Curetonianus, Peshitta and Harklean Versions. Brill: Piscataway, NJ: Gorgias Press, 2002 ed., 2004 ed..
Lamsa, George M. (1933). The Holy Bible from Ancient Eastern Manuscripts. ISBN 0-06-064923-2.
Pinkerton, J. and R. Kilgour (1920). The New Testament in Syriac. London: British and Foreign Bible Society, Oxford University Press.
Pusey, Philip E. and G. H. Gwilliam (1901). Tetraevangelium Sanctum iuxta simplicem Syrorum versionem. Oxford University Press.
Weitzman, M. P. (1999). The Syriac Version of the Old Testament: An Introduction. ISBN 0-521-63288-9.
Enlaces externos
The Peshitta Institute Leiden.
The Development of the Canon of the New Testament.
Jewish Encyclopedia: Bible Translations
Youngest known Masoretic manuscript.
Aramaic Peshitta Primacy Proof.
BIBLIA PESHITTA EN ESPAÑOL B&H PG
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قس انگلیسی

The Peshitta (Classical Syriac: ܦܫܝܛܬܐ‎ for "simple, common, straight, vulgate", sometimes called the Syriac Vulgate) is the standard version of the Bible for churches in the Syriac tradition.
The Old Testament of the Peshitta was translated into Syriac from the Hebrew, probably in the 2nd century AD. The New Testament of the Peshitta, which originally excluded certain disputed books (2 Peter, 2 John, 3 John, Jude, Revelation), had become the standard by the early 5th century.
Contents
Etymology

The name Peshitta is derived from the Syriac mappaqtâ pšîṭtâ (ܡܦܩܬܐ ܦܫܝܛܬܐ), literally meaning simple version. However, it is also possible to translate pšîṭtâ as common (that is, for all people), or straight, as well as the usual translation as simple. Syriac is a dialect, or group of dialects, of Eastern Aramaic, originating in and around Assuristan (Persian ruled Assyria). It is written in the Syriac alphabet, and is transliterated into the Latin script in a number of ways: Peshitta, Peshittâ, Pshitta, Pšittâ, Pshitto, Fshitto. All of these are acceptable, but Peshitta is the most conventional spelling in English.
History of the Syriac versions



Peshitta text of Exodus 13:14–16 produced in Amida in the year 464.
Analogy of Latin Vulgate
We have no full and clear knowledge of the circumstances under which the Peshitta was produced and came into circulation. Whereas the authorship of the Latin Vulgate has never been in dispute, almost every assertion regarding the authorship of the Peshitta, and the time and place of its origin, is subject to question. The chief ground of analogy between the Vulgate and the Peshitta is that both came into existence as the result of a revision. This, indeed, has been strenuously denied, but since Dr. Hort in his Introduction to Westcott and Horts New Testament in the Original Greek, following Griesbach and Hug at the beginning of the last century, maintained this view, it has gained many adherents. So far as the Gospels and other New Testament books are concerned, there is evidence in favor of this view which has been added to by recent discoveries; and fresh investigation in the field of Syriac scholarship has raised it to a high degree of probability. The very designation, "Peshito," has given rise to dispute. It has been applied to the Syriac as the version in common use, and regarded as equivalent to the Greek koine and the Latin Vulgate.
The Designation "Peshito" ("Peshitta")
The word itself is a feminine form, meaning "simple," "easy to be understood." It seems to have been used to distinguish the version from others which are encumbered with marks and signs in the nature of a critical apparatus. However this may be, the term as a designation of the version has not been found in any Syriac author earlier than the 9th or 10th century.
As regards the Old Testament, the antiquity of the Version is admitted on all hands. The tradition, however, that part of it was translated from Hebrew into Syriac for the benefit of Hiram in the days of Solomon is a myth. That a translation was made by a priest named Assa, or Ezra, whom the king of Assyria sent to Samaria, to instruct the Assyrian colonists mentioned in 2 Kings 17, is equally legendary. That the translation of the Old Testament and New Testament was made in connection with the visit of Thaddaeus to Abgar at Edessa belongs also to unreliable tradition. Mark has even been credited in ancient Syriac tradition with translating his own Gospel (written in Latin, according to this account) and the other books of the New Testament into Syriac.
Syriac Old Testament

But what Theodore of Mopsuestia says of the Old Testament is true of both: "These Scriptures were translated into the tongue of the Syriacs by someone indeed at some time, but who on earth this was has not been made known down to our day". F. Crawford Burkitt concluded that the translation of the Old Testament was probably the work of Jews, of whom there was a colony in Edessa about the commencement of the Christian era. The older view was that the translators were Christians, and that the work was done late in the 1st century or early in the 2nd. The Old Testament known to the early Syrian church was substantially that of the Palestinian Jews. It contained the same number of books but it arranged them in a different order. First there was the Pentateuch, then Job, Joshua, Judges, 1 and 2 Samuel, 1 and 2 Kings, 1 and 2 Chronicles, Psalms, Proverbs, Ecclesiastes, Ruth, Canticles, Esther, Ezra, Nehemiah, Isaiah followed by the Twelve Minor Prophets, Jeremiah and Lamentations, Ezekiel, and lastly Daniel. Most of the apocryphal books of the Old Testament are found in the Syriac, and the Wisdom of Sirach is held to have been translated from the Hebrew and not from the Septuagint.
Syriac New Testament


This section includes a list of references, but its sources remain unclear because it has insufficient inline citations. Please help to improve this article by introducing more precise citations. (May 2011)
Of the New Testament, attempts at translation must have been made very early, and among the ancient versions of New Testament Scripture the Syriac in all likelihood is the earliest. It was at Antioch, the capital of Syria, that the disciples of Christ were first called Christians, and it seemed natural that the first translation of the Christian Scriptures should have been made there. The tendency of recent research, however, goes to show that Edessa, the literary capital, was more likely the place.
If we could accept the somewhat obscure statement of Eusebius that Hegesippus "made some quotations from the Gospel according to the Hebrews and from the Syriac Gospel," we should have a reference to a Syriac New Testament as early as 160-80 AD, the time of that Hebrew Christian writer. One thing is certain, that the earliest New Testament of the Syriac church lacked not only the Antilegomena – 2 Peter, 2 and 3 John, Jude, and the Apocalypse – but the whole of the Catholic Epistles. These were at a later date translated and received into the Syriac Canon of the New Testament, but the quotations of the early Syrian Fathers take no notice of these New Testament books.
From the 5th century, however, the Peshitta containing both Old Testament and New Testament has been used in its present form only as the national version of the Syriac Scriptures. The translation of the New Testament is careful, faithful and literal, and the simplicity, directness and transparency of the style are admired by all Syriac scholars and have earned for it the title of "Queen of the versions."
Old Syriac texts

It is in the Gospels, however, that the analogy between the Latin Vulgate and the Syriac Vulgate can be established by evidence. If the Peshitta is the result of a revision as the Vulgate was, then we may expect to find Old Syriac texts answering to the Old Latin. Such texts have actually been found. Three such texts have been recovered, all showing divergences from the Peshitta, and believed by competent scholars to be anterior to it. These are, to take them in the order of their recovery in modern times, (1) the Curetonian Syriac, (2) the Syriac of Tatians Diatessaron, and (3) the Sinaitic Syriac.
Details on Curetonian
The Curetonian consists of fragments of the Gospels brought in 1842 from the Nitrian Desert in Egypt and now in the British Museum. The fragments were examined by Canon Cureton of Westminster and edited by him in 1858. The manuscript from which the fragments have come appears to belong to the 5th century, but scholars believe the text itself to be as old as the 100s AD. In this recension the Gospel according to Matthew has the title Evangelion da-Mepharreshe, which will be explained in the next section.
Details on Tatians Diatessaron
The Diatessaron of Tatian is the work which Eusebius ascribes to that heretic, calling it that "combination and collection of the Gospels, I know not how, to which he gave the title Diatessaron." It is the earliest harmony of the Four Gospels known to us. Its existence is amply attested in the churches of Mesopotamia and Syria, but it had disappeared for centuries, and not a single copy of the Syriac work survives.
A commentary upon it by Ephraem the Syrian, surviving in an Armenian translation, was issued by the Mechitarist Fathers at Venice in 1836, and afterward translated into Latin. Since 1876 an Arabic translation of the Diatessaron itself has been discovered; and it has been ascertained that the Cod. Fuldensis of the Vulgate represents the order and contents of the Diatessaron. A translation from the Arabic can now be read in English in Dr. J. Hamlyn Hills The Earliest Life of Christ Ever Compiled from the Four Gospels.
Although no copy of the Diatessaron has survived, the general features of Tatians Syriac work can be gathered from these materials. It is still a matter of dispute whether Tatian composed his Harmony out of a Syriac version already made, or composed it first in Greek and then translated it into Syriac. But the existence and widespread use of a Harmony, combining in one all four Gospels, from such an early period (172 AD), enables us to understand the title Evangelion da-Mepharreshe. It means "the Gospel of the Separated," and points to the existence of single Gospels, Matthew, Mark, Luke, John, in a Syriac translation, in contradistinction to Tatians Harmony. Theodoret, bishop of Cyrrhus in the 5th century, tells how he found more than 200 copies of the Diatessaron held in honor in his diocese and how he collected them, and put them out of the way, associated as they were with the name of a heretic, and substituted for them the Gospels of the four evangelists in their separate forms.
Sinaitic Syriac
In 1892 the discovery of the third text, known, from the place where it was found, as the Sinaitic Syriac, comprising the four Gospels nearly entire, heightened the interest in the subject and increased the available material. It is a palimpsest, and was found in the monastery of Catherine on Mt. Sinai by Mrs. Agnes S. Lewis and her sister Mrs. Margaret D. Gibson. The text has been carefully examined and many scholars regard it as representing the earliest translation into Syriac, and reaching back into the 2nd century. Like the Curetonian, it is an example of the Evangelion da-Mepharreshe as distinguished from the Harmony of Tatian.
Relation to Peshitta
The discovery of these texts has raised many questions which it may require further discovery and further investigation to answer satisfactorily. It is natural to ask what is the relation of these three texts to the Peshitta. There are still scholars, foremost of whom is G. H. Gwilliam, the learned editor of the Oxford Peshito, who maintain the priority of the Peshitta and insist upon its claim to be the earliest monument of Syrian Christianity. But the progress of investigation into Syriac Christian literature points distinctly the other way. From an exhaustive study of the quotations in the earliest Syriac Fathers, and, in particular, of the works of Ephraem Syrus, Professor Burkitt concludes that the Peshitta did not exist in the 4th century. He finds that Ephraem used the Diatessaron in the main as the source of his quotation, although "his voluminous writings contain some clear indications that he was aware of the existence of the separate Gospels, and he seems occasionally to have quoted from them. Such quotations as are found in other extant remains of Syriac literature before the 5th century bear a greater resemblance to the readings of the Curetonian and the Sinaitic than to the readings of the Peshitta. Internal and external evidence alike point to the later and revised character of the Peshitta.
Brief History of the Peshitta

The Peshitta had from the 5th century onward a wide circulation in the East, and was accepted and honored by all the numerous sects of the greatly divided Syriac Christianity. It had a great missionary influence, and the Armenian and Georgian versions, as well as the Arabic and the Persian, owe not a little to the Syriac. The famous Nestorian tablet of Sing-an-fu witnesses to the presence of the Syriac Scriptures in the heart of China in the 7th century. It was first brought to the West by Moses of Mindin, a noted Syrian ecclesiastic, who sought a patron for the work of printing it in vain in Rome and Venice, but found one in the Imperial Chancellor at Vienna in 1555—Albert Widmanstadt. He undertook the printing of the New Testament, and the emperor bore the cost of the special types which had to be cast for its issue in Syriac. Immanuel Tremellius, the converted Jew whose scholarship was so valuable to the English reformers and divines, made use of it, and in 1569 issued a Syriac New Testament in Hebrew letters. In 1645 the editio princeps of the Old Testament was prepared by Gabriel Sionita for the Paris Polyglot, and in 1657 the whole Peshitta found a place in Waltons London Polyglot. For long the best edition of the Peshitta was that of John Leusden and Karl Schaaf, and it is still quoted under the symbol Syrschaaf, or SyrSch. The critical edition of the Gospels recently issued by Mr. G. H. Gwilliam at the Clarendon Press is based upon some 50 manuscripts. Considering the revival of Syriac scholarship, and the large company of workers engaged in this field, we may expect further contributions of a similar character to a new and complete critical edition of the Peshitta.
Old Testament Peshitta



The inter-relationship between various significant ancient manuscripts of the Old Testament (some identified by their siglum). LXX here denotes the original septuagint.
The Peshitta version of the Old Testament is an independent translation based largely on a Hebrew text similar to the Proto-Masoretic Text. It shows a number of linguistic and exegetical similarities to the Aramaic Targums but is now no longer thought to derive from them. In some passages the translators have clearly used the Greek Septuagint. The influence of the Septuagint is particularly strong in Isaiah and the Psalms, probably due to their use in the liturgy. Most of the Deuterocanonicals are translated from the Septuagint, and the translation of Sirach was based on a Hebrew text.
The choice of books included in the Old Testament Peshitta changes from one manuscript to another. Usually most of the Deuterocanonicals are present. Other Biblical apocryphas, as 1 Esdras, 3 Maccabees, 4 Maccabees, Psalm 151 can be found in some manuscripts. The manuscript of Biblioteca Ambrosiana, discovered in 1866, includes also 2 Baruch (Syriac Apocalypse of Baruch).
Main manuscripts
More than 250 manuscripts of the Old Testament Peshitta are known, and the main and older ones are:
London, British Library, Add. 14,425 (also referred to as "5b1" in Leiden numeration): dated in the second half of 5th century, it includes only Genesis, Exodus, Numbers and Deuteronomy. The text is more similar to the Masoretic Text than the text of most other manuscripts, even if somewhere it has relevant differences.
Milan, Biblioteca Ambrosiana, B. 21 inf (also referred to as "7a1"): it was discovered by Antonio Ceriani in 1866 and published in 1876-1883. This manuscript dates from the sixth or the 7th century. In 1006/7 it became part of the library of the Syrian Monastery in Egypt and in the 17th century was moved to Milan. The text is used as base text in the critical edition of Peshitta Institute of Leiden. It includes all the books of the Hebrew Bible and Wisdom (of Solomon), Letter of Jeremiah, Baruch, Bel and the Dragon, Susanna, Judith, Sirach, 1 Maccabees, 2 Maccabees, 3 Maccabees, 4 Maccabees, 2 Baruch (the only extant manuscript in Syriac) with the Letter of Baruch, 2 Esdras, and the second book of The Jewish War
Paris, Bibliothèque National, Syr. 341 (also referred to as "8a1"): it dates from the eight century or even before and has many corrections. It includes all the books of the Hebrew Bible and Wisdom (of Solomon), Letter of Jeremiah, Baruch, Bel and the Dragon, Susanna, Judith, Sirach, 1 Maccabees, 2 Maccabees, 3 Maccabees, Odes, Prayer of Manasseh, Letter of Baruch
Florence, Laurentian Library, Or. 58 (also referred to as "9a1"): this manuscript has a text more similar to the Masoretic Text as "5b1" has, and scholars dont know if this is due to a more original text, or to later corrections. It includes all the books of the Hebrew Bible and Bel and the Dragon, Susanna, Judith, Prayer of Manasseh
Cambridge, University Library, Oo.I.1,2 (also referred to as "12a1" or as "Buchanan Bible"): it is a 12th century manuscript that probably originated in Tur Abdin area, and was later moved to India and later to Cambridge by Claudius Buchanan in the early 19th century. It is the best testimony of an important textual family. It includes all the books of the Hebrew Bible and Wisdom (of Solomon), Letter of Jeremiah, Baruch, Bel and the Dragon, Susanna, Judith, Sirach, 1 Maccabees, 2 Maccabees, Tobit, 3 Maccabees, 4 Maccabees, 1 Esdras, Letter of Baruch
Baghdad, Library of Chaldean Patriarchate, 211 (Mosul cod. 4): 12th century manuscript used often as base text for Psalms 152–155
Early print editions
Paris Polyglot, 1645, edited by Gabriel Sionita and probably based on manuscript "17a5", considered today a recent and not reliable manuscript.
London Polyglot, 1657, based on the Paris Polyglot text with an appendix of the some collations from other manuscripts kept in Oxford ranging form the 12th to the 17th century.
Samuel Lee edition, first printed in London in 1823 by the British and Foreign Bible Society and reprinted in 1826. The text is almost like the London Polyglots one. In the 1826 the British and Foreign Bible Society decided to cut from each printed copy of this Bible the page containing the Psalm 151 because this Psalm is not in the Protestant canon.
Urmia Bible, published in 1852 by Justin Perkins, that included also a parallel translation in the Urmian dialect of Assyrian Neo-Aramaic language.
Mosul edition, published in 1888-1892 by Clement Joseph David and by Mar Georges Ebed-Iesu Khayyath for the Dominican mission. This edition, differently from previously editions, includes also some books not in the Hebrew Bible but found in many Peshitta manuscripts: these books included are: Tobit, Judith, Additions to Esther, Wisdom (of Solomon), Sirach, Letter of Jeremiah, Baruch, Bel and the Dragon, Susanna, 1 Maccabees, 2 Maccabees, 2 Baruch with the Letter of Baruch.
New Testament Peshitta

The Peshitta version of the New Testament is thought to show a continuation of the tradition of the Diatessaron and Old Syriac versions, displaying some lively Western renderings (particularly clear in the Acts of the Apostles). It combines with this some of the more complex Byzantine readings of the 5th century. One unusual feature of the Peshitta is the absence of 2 Peter, 2 John, 3 John, Jude and Revelation. Modern Syriac Bibles add 6th or 7th century translations of these five books to a revised Peshitta text.
Almost all Syriac scholars agree that the Peshitta gospels are translations of the Greek originals. A minority viewpoint (see Aramaic primacy) is that the Peshitta represent the original New Testament and the Greek is a translation of it. The type of text represented by Peshitta is the Byzantine. In a detailed examination of Matthew 1-14, Gwilliam found that the Peshitta agrees with the Textus Receptus only 108 times and with Codex Vaticanus 65 times, while in 137 instances it differs from both, usually with the support of the Old Syriac and the Old Latin, in 31 instances is stands alone.
In reference to the originality of the Peshitta, the words of Patriarch Mar Eshai Shimun XXIII are summarized as follows:
"With reference to....the originality of the Peshitta text, as the Patriarch and Head of the Holy Apostolic and Catholic Church of the East, we wish to state, that the Church of the East received the scriptures from the hands of the blessed Apostles themselves in the Aramaic original, the language spoken by our Lord Jesus Christ Himself, and that the Peshitta is the text of the Church of the East which has come down from the Biblical times without any change or revision."
For more information, see Aramaic New Testament.
Critical edition of the New Testament

The standard United Bible Societies 1905 edition of the New Testament of the Peshitta was based on editions prepared by Syriacists Philip E. Pusey (d.1880), George Gwilliam (d.1914) and John Gwyn. These editions comprised Gwilliam & Puseys 1901 critical edition of the Gospels, Gwilliams critical edition of Acts, Gwilliam & Pinkertons critical edition of Pauls Epistles and John Gwynns critical edition of the General Epistles and later Revelation. This critical Peshitta text is based on a collation of more than seventy Peshitta and a few other Aramaic manuscripts. All twenty seven books of the common western canon of the New Testament are included in this British & Foreign Bible Societys 1905 Peshitta edition, as is the adultery pericope (John 7:53-8:11). The 1979 Syriac Bible, United Bible Society, uses the same text for its New Testament. The Online Bible reproduces the 1905 Syriac Peshitta NT in Hebrew characters.
Translations of the Peshitta

Both John Wesley Etheridge (1846–1849) and James Murdock (1852) produced translations of the New Testament Peshitta in the 19th century. More recently various versions of the New Testament only have appeared arguing this view in the notes. These include:
Andrew Gabriel Roth Aramaic English New Testament (AENT)
Glenn David Bauscher The Aramaic-English Interlinear New Testament (1st edition 2006), Psalms, Proverbs & Ecclesiastes (4th edition 2011) the basis for The Original Aramaic New Testament in Plain English (2007, 6th edition 2011)
Arch-corepiscopos Curien Kaniamparambil Vishudhagrandham peshitta translation (including Old and New Testaments) in Malayalam, the language of Kerala.
In Spanish exists Biblia Peshitta en Español (Spanish Peshitta Bible) by Holman Bible Publishers, Nashville, TN. U. S. A., published 2007.
Manuscripts of the New Testament

The following manuscripts are in the British Archives.
British Library, Add. 14470 – complete text of 22 books, from the 5th/6th century
Rabbula Gospels
Khaboris Codex
Codex Phillipps 1388
British Library, Add. 12140
British Library, Add. 14479
British Library, Add. 14455
British Library, Add. 14466
British Library, Add. 14467
British Library, Add. 14669
Notes
^ a b c d e f Syriac Versions of the Bible by Thomas Nicol
^ Eberhard Nestle in Hastings Dictionary of the Bible, IV, 645b.
^ Francis Crawford Burkitt, Early Eastern Christianity, 71 ff. 1904.
^ Historia Ecclesiastica, IV, xxii
^ Tetraevangelium sanctum, Clarendon Press, 1901
^ Evangelion da-Mepharreshe, 186.
^ a b c d For the order of the books see S. Brock, The Bible in the Syriac Tradition ISBN 1-59333-300-5 p. 116
^ A. S. van der Woude In Quest of the Past ISBN 90-04-09192-0 (1988), p. 70
^ Syriac Catholic Archbishop of Damascus, born 1829
^ Bruce M. Metzger, The Early Versions of the New Testament: Their Origin, Transmission and Limitations (Oxford University Press 1977), p. 50.
^ His Holiness Mar Eshai Shimun, Catholicos Patriarch of the Holy Apostolic Catholic Church of the East. April 5, 1957
^ Corpus scriptorum Christianorum Orientalium: Subsidia Catholic University of America, 1987 "37 ff. The project was founded by Philip E. Pusey who started the collation work in 1872. However, he could not see it to completion since he died in 1880. Gwilliam,
^ The New Testament of the Book of the Holy Gospel of our Lord and our God Jesus the Messiah a Literal Translation from the Syriac Peshito Version.
^ Andrew Gabriel Roth, Aramaic English New Testament, Netzari Press, Third Edition (2010), ISBN 1-934916-26-9 - included all twenty-seven books of the Aramaic New Testament, as a literal translation of the very oldest known Aramaic New Testament texts. This is a study Bible with over 1700 footnotes and 350 pages of appendixes to help the reader understand the poetry, idioms, terms and definitions in the language of Yshua (Jesus) and his followers. The Aramaic is featured with Hebrew letters and vowel pointing.
^ The Aramaic-English Interlinear New Testament 4th edition 2011
^ The Original Aramaic New Testament in Plain English, 6th edition 2011 has also Psalms & Proverbs in plain English from his Peshitta interlinear of those Peshitta Old Testament books, according to Codex Ambrosianus (6th century?) and Lees 1816 edition of the Peshitta Old Testament. Bauscher has also published an Aramaic-English & English Aramaic Dictionary & nine other books related to the Peshitta Bible. The interlinear displays the Aramaic in Ashuri (square Hebrew) letters.
^ Philip, John. "ARCH COREPISCOPO". Retrieved 15 June 2012.
Sources

Brock, Sebastian P. (2006) The Bible in the Syriac Tradition: English Version Gorgias Press LLC, ISBN 1-59333-300-5
Dirksen, P. B. (1993). La Peshitta dellAntico Testamento, Brescia, ISBN 88-394-0494-5
Flesher, P. V. M. (ed.) (1998). Targum Studies Volume Two: Targum and Peshitta. Atlanta.
Kiraz, George Anton (1996). Comparative Edition of the Syriac Gospels: Aligning the Old Syriac Sinaiticus, Curetonianus, Peshitta and Harklean Versions. Brill: Piscataway, NJ: Gorgias Press, 2002 ed., 2004 ed..
Lamsa, George M. (1933). The Holy Bible from Ancient Eastern Manuscripts. ISBN 0-06-064923-2.
Pinkerton, J. and R. Kilgour (1920). The New Testament in Syriac. London: British and Foreign Bible Society, Oxford University Press.
Pusey, Philip E. and G. H. Gwilliam (1901). Tetraevangelium Sanctum iuxta simplicem Syrorum versionem. Oxford University Press.
Weitzman, M. P. (1999). The Syriac Version of the Old Testament: An Introduction. ISBN 0-521-63288-9.
External links

Wikisource has the text of the 1911 Encyclopædia Britannica article Peshitto.
Dukhrana Biblical Research
Syriac Peshitta book of Genesis (eastern vocalisation) at Wikisource
Syriac Peshitta book of Psalms (eastern vocalisation) at Wikisource
Syriac Peshitta New Testament at archive.org
The Development of the Canon of the New Testament
Jewish Encyclopedia: Bible Translations
Youngest known Masoretic manuscript Old Testament
Aramaic Peshitta Bible Repository
Interlinear Aramaic/English New Testament also trilinear Old Testament (Hebrew/Aramaic/English)
W. Emery Barnes, On the Influence of Septuagint on the Peshitta, JTS 1901, pp. 186–197.
Andreas Juckel, Septuaginta and Peshitta Jacob of Edessa quoting the Old Testament in Ms BL Add 17134 JOURNAL OF SYRIAC STUDIES
Peshitta Tanakh - Online edition of Syriac Old Testament with a new English translation and Hebrew Masoretic text in parallel.
Peshitta - New English translation of Syriac version of the Old Testament and New Testament.
Downloadable cleartext of English translations (Scripture.sf.net)
Lewis_OT_Peshitta
Murdock_NT_Peshitta
Norton_NT_Peshitta
Etheridge_NT_Peshitta
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Books of the Bible
Principal divisions
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Letter of Baruch
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انگلیسیsimply to the most sage volgat in the oldest bible in syriac
عربیببساطة إلى أكثر فولغات الحكيم في أقدم الكتاب المقدس في السريانية