170 [Greek: ho Syros] is cited by Melito on Genesis xxii.

13.' The external evidence, however, does not seem to be quite strong enough to bear out any very positive assertion.

The appeal to the Syriac by Melito [Endnote 322:4] is pretty conclusive as to the existence of a Syriac Old Testament, which, being of Christian origin, would probably be accompanied by a translation of the New.
But on the other hand, the language of Eusebius respecting Hegesippus ([Greek: ek te tou kath' Hebraious euangeliou kai tou Syriakou ...

tina tithaesin]) seems to be rightly interpreted by Routh as having reference not to any '_version_ of the Gospel, but to a separate Syro-Hebraic ( ?) Gospel' like that according to the Hebrews.

In any case the Syriac Scriptures 'were familiarly used and claimed as his national version by Ephraem of Edessa' (299-378 A.D.) as well as by Aphraates in writings dating A.D.