The Passion [Anti-] Translation: is Brian Simmons really translating from the Aramaic when he claims to be?

I have been investigating whether Brian Simmons, in his so-called ‘Passion Translation’ of the holy scriptures, has really translated from the Aramaic when he says he has.

Simmons claims to be translating from the original languages. In the FAQs at the ‘Passion Translation’ website, it is stated (FAQ: ‘What process was used…’) that:

Dr. Simmons engaged a three-stage process for bringing the original languages into modern English. First, he analyzed the passage in the original biblical language to establish its meaning.

Further (FAQ: ‘What textual source materials were used…’), it is claimed that this is:

an entirely new, fresh translation from the original Hebrew, Greek, and Aramaic documents.

Continue reading The Passion [Anti-] Translation: is Brian Simmons really translating from the Aramaic when he claims to be?

Brian Simmons, Sid Roth, The Passion [Anti-] Translation and Ephesians 5.22: ‘submit’ or ‘be tenderly devoted’

Brian Simmons was interviewed by Sid Roth for an edition of ‘It’s Supernatural’ broadcast on 2 February 2015. At 20.20-59 Simmons says that whereas ‘in the bibles of many men’ Ephesians 5.22 reads:

‘Wives submit yourselves unto your husband as unto the Lord.’

the Aramaic text (still according to Simmons) is:

‘Wives be tenderly devoted to your husband as the church is tenderly devoted to Christ.’

As Roth observed, this is a ‘big difference’:

This claim attracted my attention, and so I endeavoured, despite myself not knowing Syriac (the form of Aramaic that is used in the Peshitta), to test it.

Continue reading Brian Simmons, Sid Roth, The Passion [Anti-] Translation and Ephesians 5.22: ‘submit’ or ‘be tenderly devoted’

Is Brian Simmons of The Passion Translation really translating from the Aramaic?

In The Passion Translation of sections of the New Testament, Brian Simmons frequently claims in footnotes to have translated from the Aramaic text. For example he renders Romans 1.9 as:

with footnote:

The Greek text (NA 28) reads:

9 μάρτυς γάρ μού ἐστιν ὁ θεός, ᾧ λατρεύω ἐν τῷ πνεύματί μου ἐν τῷ εὐαγγελίῳ τοῦ υἱοῦ αὐτοῦ, ὡς ἀδιαλείπτως μνείαν ὑμῶν ποιοῦμαι

which almost demands to be translated along the lines of the ESV, for example:

‘For God is my witness, whom I serve with my spirit in the gospel of his Son, that without ceasing I mention you’

All 36 English translations at Bible Study Tools, including the Message Bible, translate τῷ εὐαγγελίῳ with ‘good news’ or ‘gospel’ or ‘glad tidings’. Simmons has ‘revelation’, which is a different idea. He says that he has translated from the Aramaic, so to the Aramaic we go, expecting to find a word closer to ‘revelation’ than ‘gospel’.

Simmons’ Aramaic text is the Syriac Peshitta. From his web-site:

while incorporating insights from the Syriac (Aramaic) Peshitta, as well as the Roth text.

By ‘the Roth text’ Simmons must I think be referring not to another Aramaic textual source material, but rather to Andrew Roth’s English translation of the Peshitta. So it is to the Peshitta we turn for our Aramaic text. I don’t know Aramaic so use the Peshitta tools at First of all, here is the Western UBS text, with transliteration and three English translations, by Etheridge (green), Murdock (navy), and Lamsa (purple):

The first thing most of us (who don’t know Aramaic) will notice is that all three translators have ‘gospel’ and not ‘revelation’. The more observant may be struck by the similarity between the transliterated word ‘bewangelīāwn’ and the Greek word εὐαγγέλιον meaning ‘gospel’. Clicking on the ‘analyze’ tool brings up the meaning of each word. Here are the words for the clause of interest:

Clicking on ‘2:282’ provides confirmation that the word for ‘Gospel’ is indeed the word that looks like εὐαγγέλιον:

The b’ suffix means ‘in’, in much the same way (I think) as בְּ does in Hebrew. The lexeme itself – which corresponds to the form of the word which appears in a lexicon (a dictionary) – is:

Clicking on ’16’ in the table above brings up the entry for this word in Jennings Lexicon to the Syriac New Testament:

It can be seen first that, although this is a Syriac to English lexicon, the meaning is given first in Greek because it is a loan word from Greek; and secondly that the meaning of εὐαγγέλιον, as said before, is ‘Gospel’. It can be seen also that Romans 1.9 is listed among the occurrences of the word, confirming that this is the Aramaic word used there.

Finally, the Peshitta tool at has two alternative Peshitta text types, the Eastern and the Khabouris. I have checked these for Romans 1.9 and they both have the same word ܒܸ݁ܐܘܲܢܓܸ݁ܠܝܼܘܿ (bewangelīāwn), ‘in the gospel’.

My provisional conclusion then, subject to correction, is that Simmons’ rendering of Romans 1.9 is not in reality translated from the Aramaic as he claims. I have written to him for an explanation but not received one as yet.

Romans 1.11

Two verses later, there is an example of Simmons giving a rendition which actually does seem to derive from the Aramaic, as he claims. The Greek text (NA 28) of Romans 1.11 reads:

ἐπιποθῶ γὰρ ἰδεῖν ὑμᾶς, ἵνα τι μεταδῶ χάρισμα ὑμῖν πνευματικὸν εἰς τὸ στηριχθῆναι ὑμᾶς,

The ESV, as a typical example, has:

‘For I long to see you, that I may impart to you some spiritual gift to strengthen you’

and most versions (KJV, ASV, RSV, NIV, NASB etc) translate χάρισμα … πνευματικὸν (charisma pneumatikon) as ‘spiritual gift’, πνευματικός being the adjective from πνεῦμα, meaning ‘spirit’.

Simmons’ text however has ‘the gift of the Spirit’ instead of ‘some spiritual gift’:

He explains in a footnote that he has translated from the Aramaic:

The Peshitta tool shows that all three English translations have ‘gift of the Spirit’ rather than ‘spiritual gift’:

The analysis tool confirms that the Aramaic text has a noun meaning ‘spirit, wind, breath’ rather than an adjective:

It is not that Aramaic lacked an adjective meaning ‘spiritual’, as one such was used in 1 Corinthians 2.13, 15 and elsewhere, as can be seen from the definitions in Jennings:

It just seems to have been a change made by in the translation process from the Greek original to the Peshitta.

In this case, therefore Simmons seems to be justified in saying that he has translated from the Aramaic. As I said above, I am not here examining the question of why he would prefer the Peshitta reading to the original Greek text. (I have written to him twice on that point and not received a reply so far.)

What remains is to investigate whether Simmons’ apparently mistaken claim in Romans 1.9 is a one-off and so probably an inadvertent error, or whether there are more such claims which turn out to be apparently unfounded. In my next post I give further cases where Simmons’ text differs from normal versions, with no possible basis from the Greek text, and where he has claimed to be translating from the Aramaic, but where this claim turns out to be false, so far as I have been able to ascertain, to the best of my endeavour.