Like the rest of the Avesta, the Visperad survives in Younger Avestan, the later stage of the language shared with most of the Yashts and the Vendidad, and philologists treat its composition as later than the Gathic core of the Yasna. Its content, built almost entirely from invocation formulas rather than narrative or ethical teaching, has made it a lower priority for translators and popular commentary than the Gathas or the more vivid material in the Yashts, and it is correspondingly less discussed outside specialist Avestan studies.
Its transmission follows the same path as the rest of the Avesta: oral recitation by a trained priesthood for a very long period before the Sasanian era alphabet fixed a written form, and a Pahlavi Zand that later priests used as a teaching aid once Avestan had ceased to be understood without study. Because the Visperad only functions in company with the Yasna, manuscripts typically transmit the two together as a combined liturgical unit rather than as separate books, which is also how the ceremony itself treats them.
The Zend-Avesta translation prepared by L. H. Mills for the Sacred Books of the East series in the late nineteenth century remains one of the standard points of reference in English for readers without access to Avestan, though later Avestan philology has revised parts of his interpretation.