Terry Falla wrote: "Though given in printed editions, these passages [Luke 22:17-18, John 7:53-8:11] are wanting [lacking] in all MSS. of the Peshitta, and so far as now known, were not originally included in that version" (A Key to the Peshitta Gospels, pp. xix-xx). In the second appendix of a reprint of Murdock's translation, Isaac Hall maintained that none of the manuscripts of the Peshitta "contain the story of the adulteress, John 7:53 to 8:11, nor the text of the three Heavenly Witnesses, 1 John 5:7, nor Luke 22:17, 18" (p. 495). Scrivener observed that the first printed edition (1555) of the Peshitta by Albert Widmanstadt was "apparently based on manuscript authority alone" and that it did not contain the second epistle of Peter, the second and third epistles of John, Jude, Revelation, John 7:53-8:11, Luke 22:17-18, and doubtful clauses in Matthew 27:35, Acts 8:37, 15:34, 28:29, and 1 John 5:7-8 (Plain Introduction, II, pp. 8-9). Scrivener again asserted that Acts 15:34 “is wanting [lacking] in the Peshitto (only that Tremellius and Gutbier between them thrust their own version into the text)” (Ibid., p. 373). Some later printed editions of the Peshitta have added or interpolated some of the verses and clauses that are not found in any of the existing manuscripts of the Syriac Peshitta.
Bruce Metzger noted that in an examination of Matthew chapters 1-14, "Gwilliam found that the Peshitta agrees with the Textus Receptus 108 times and with codex Vaticanus (B) sixty-five times, while in 137 instances it differs from both, usually with the support of the Old Syriac and/or the Old Latin, though in thirty-one instances it stands alone" (Early Versions of the N.T., p. 61). Edward Andrews wrote: “The textual character of the Peshitta New Testament frequently aligns with the Alexandrian textual tradition preserved in early Greek witnesses such as P66 (125-150 C. E.) and P75 (175-225 C.E.), and later in Codex Vaticanus (300-330 C.E.)” (Syriac Bible, pp. 12-13). Edward Andrews asserted: “The Peshitta frequently corroborates early documentary readings preserved in Alexandrian witnesses, especially in places where later Byzantine copying expanded the text” (p. 93).
The Peshitta Syriac Bible has the different reading "Titus" at Acts 18:7. Because of a likeness of ending, a line of Greek is said to be omitted from some Greek manuscripts at John 6:11, and this copying error can be found in the Peshitta Syriac Version. Thus, at John 6:11 the Lamsa Bible, Glenn David Bauscher’s translation of the Peshitta, and George Kiraz’s Peshitta English NT have Jesus distributing the bread to the multitude rather than to the disciples who distribute it to the multitude. At Luke 8:12, Murdock’s New Testament, the Lamsa Bible, the Peshitta as translated by Glenn David Bauscher, and George Kiraz’s Peshitta English NT have "the enemy" where the KJV has "the devil." Bob Ross cited John Gill as noting: "The Syriac version here [John 1:18] renders it, 'the only begotten God'" (Trinity and the Eternal Sonship of Christ, p. 257). The Lamsa Bible has "firstborn of God" at John 1:18 while Murdock's translation and Bauscher’s translation of the Syriac have "the only begotten God." Murdock, Lamsa, Bauscher, and Kiraz have "Isaiah the prophet" and J. W. Etheridge has “Eshaia the prophet” at Mark 1:2 instead of “the prophets.” At John 1:28, Murdock, Lamsa, Bauscher, and Kiraz have “Bethany” and Etheridge has “Bethania” instead of “Bethabara.” Murdock and Kiraz have “a certain Jew,” Lamsa has “a Jew,” and Bauscher has “a certain Judean” instead of “the Jews” at John 3:25. Murdock’s has “Joseph of Ramath” at John 19:38 instead of “Joseph of Arimathaea.” At Matthew 11:19, Lamsa and Bauscher have “justified by its works” where the KJV has “justified of her children.” At Luke 7:35, Lamsa and Bauscher have “justified by all its works” where the KJV has “justified by all her children.” Murdock’s, Lamsa, and Kiraz’s have “gospel of God” at Acts 12:24 where the KJV has “word of God.” Murdock’s, Lamsa, and Kiraz’s have “Barnabas” at Acts 13:13 where the KJV has “his company.” Murdock’s, Lamsa’s, and Bauscher’s translations of the Peshitta have “the day of our Lord” instead of “the Lord’s supper” at 1 Corinthians 11:20. Murdock’s has “Cephas” instead of “Peter” at Galatians 1:18. Instead of “bishops” at Philippians 1:1, Murdock, Lamsa, and Bauscher have “elders” and Etheridge has “presbyters” At Revelation 1:8, Murdock, Lamsa, and Kiraz have “the Lord God” where the KJV has “the Lord.” Murdock has “O Lord our God, the Holy,” Lamsa has “O our Holy Lord and God,” and Bauscher has “Our Lord and Our God” at Revelation 4:11 where the KJV has “O Lord.” Etheridge, Murdock, Lamsa, Bauscher, and Kiraz have "eagle" at Revelation 8:13 instead of "angel." At Revelation 14:4, Murdock and Lamsa have “redeemed by Jesus” where the KJV has “redeemed.” These five English translations of the Peshitta Syriac Bible’s NT have “tree of life” instead of “book of life” at Revelation 22:19.
Along with other differences, there are also several other omissions besides the whole verses listed earlier and some additions in the Peshitta when compared to the KJV. At Matthew 27:9, Murdock’s, Lamsa’s, and Bauscher’s translations omit “Jeremy.” As translated into English, the Peshitta does not have "God" at Mark 12:32, and it does not have the last half of Matthew 27:35. Two phrases [“by them of old time”] are omitted at Matthew 5:27. At Matthew 25:13, a clause [“wherein the Son of man cometh”] is omitted. Another clause [“as they went to tell his disciples”] is missing at Matthew 28:9. Several words [“into the fire that never shall be quenched”] are omitted at Mark 9:45. At Mark 11:20, Murdock’s and Lamsa omitted two phrases [“in the name of the Lord“]. The first half of Acts 9:6 is omitted. At Acts 28:16, several words [“delivered the prisoners to the captain of the guard”] are omitted. One commandment [“thou shalt not bear false witness”] is omitted at Romans 13:9. At Colossians 1:14, a phrase “through his blood”] is not found. Several words [“I am Alpha and Omega, the first and the last”] are missing at Revelation 1:11. The clause “which are in Asia” is also omitted at Revelation 1:11. The phrase “unto me” or “to me” after “saying” at Revelation 1:17 is not found in the Peshitta.
In some verses, English translations of the Peshitta may have additional words such as “the river” at Matthew 3:6, “it is I; be not afraid“ or “do not be afraid“ at Luke 24:36, “in Hebrew“ at John 20:16, “over Egypt” at Acts 7:18, “surnamed Agrippa“ at Acts 12:1, “to Antioch“ at Acts 12:25, “of the Lord” at Acts 14:25, “of Jesus“ at Acts 16:7, “in him“ at Romans 3:22, “the son of Nun” at Hebrews 4:8, and “a third part of the earth was burnt up” at Revelation 8:7. At Matthew 28:18, the Peshitta Syriac added the following words as translated in the Lamsa Bible: "just as my Father has sent me I am also sending you." At Acts 14:10, the Lamsa Bible has the phrases "in the name of our Lord Jesus Christ" which is not found there in the KJV. At Acts 14:10, the Peshitta English NT edited by George Kiraz has the phrases “in the name of our Lord Jesus the Messiah.”
At Matthew 10:8, the Lamsa Bible, Bauscher’s translation, and Peshitta English NT edited by George Kiraz do not have "raise the dead," which is also not found in the Greek Majority Text. Murdock’s has “raise the dead” in brackets with a marginal note that stated “omitted in most copies.” Dean Burgon believed that this clause "raise the dead" did not belong in the text since it is only found in one out of every twenty manuscripts (The Revision Revised, p. 108). In Edward Miller's Textual Commentary, the Peshitta, Sahidic, Armenian, and Ethiopic versions are listed as not having this clause along with many Greek manuscripts (p. 75). Edward F. Hills listed this clause "raise the dead" in his list of readings where Erasmus followed the Latin Vulgate, and he also noted that this clause "is omitted by the majority of Greek manuscripts" (KJV Defended, p. 200).
