Interpretation and translation

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The consensus within biblical scholarship, although not universal, is that the Old Testament of the Peshitta was translated into Syriac from Biblical Hebrew, probably in the 2nd century AD, and that the New Testament of the Peshitta was translated from the Greek, probably in the early 5th century.[4][5] This New Testament, originally excluding certain disputed books (2 Peter, 2 John, 3 John, Jude, Revelation), had become a standard by the early 5th century. The five excluded books were added in the Harklean Version (AD 616) of Thomas of Harqel.[6][7][8] In a detailed examination of Matthew 1–14, Gwilliam found that the Peshitta agrees with the Textus Receptus only 108 times and with the Codex Vaticanus 65 times. Meanwhile, in 137 instances it differs from both, usually with the support of the Old Syriac and the Old Latin, and in 31 instances it stands alone.[9] A statement by Eusebius that Hegesippus “made some quotations from the Gospel according to the Hebrews and from the Syriac Gospel,” means we should have a reference to a Syriac New Testament as early as 160–180 AD, the time of that Hebrew Christian writer. The translation of the New Testament has been admired by Syriac scholars, who have deemed it “careful, faithful, and literal” with it sometimes being referred to as the “Queen of the versions.”[10] Sebastian P. Brock&nbs[...x]