EFGKLMSUVXΓΠ. The rest of the Cursives, Peshitto (Pusey and Gwilliam found it in no copies), Sahidic, Eusebius, Basil, Jerome, Chrysostom, in loc., Juvencus. Compare Revision Revised, p. 108, note.
An instance is afforded in St. Mark viii. 7, where “the Five Old Uncials” exhibit the passage thus:
A. και ταυτα ευλογησας ειπεν παρατεθηναι και αυτα.
א*. και ευλογησας αυτα παρεθηκεν.
א1. και ευλογησας ειπεν και ταυτα παρατιθεναι.
B. ευλογησας αυτα ειπεν και ταυτα παρατιθεναι.
C. και ευλογησας αυτα ειπεν και ταυτα παραθετε.
D. και ευχαριστησας ειπεν και αυτους εκελευσεν παρατιθεναι.
Lachmann, and Tischendorf (1859) follow A; Alford, and Tischendorf (1869) follow א; Tregelles and Westcott, and Hort adopt B. They happen to be all wrong, and the Textus Receptus right. The only word they all agree in is the initial καί.
In the Syriac one form appears to be used for all the Marys ([Syriac characters] Mar-yam, also sometimes, but not always, spelt in the Jerusalem Syriac [Syriaic characters] = Mar-yaam), also for Miriam in the O. T., for Mariamne the wife of Herod, and others; in fact, wherever it is intended to represent a Hebrew female name. At Rom. xvi. 6, the Peshitto has [Syriaic characters] = Μαρία obviously as a translation of the Greek form in the text which was followed. (See Thesaurus Syriacus, Payne Smith, coll. 2225, 2226.)
In Syriac literature [Syriac characters] = Maria occurs from time to time as the name of some Saint or Martyr—e.g. in a volume of Acta Mart. described by Wright in Cat. Syr. MSS. in B. M. p. 1081, and which appears to be a fifth-century MS.
On the hypothesis that Hebrew-Aramaic was spoken in Palestine (pace Drs. Abbot and Roberts), I do not doubt that only one form (cf. Pearson, Creed, Art. iii. and notes) of the name was in use, “Maryam,” a vulgarized form of “Miriam”; but it may well be that Greek Christians kept the Hebrew form Μαριαμ for the Virgin, while they adopted a more Greek-looking word for the other women. This fine distinction has been lost in the corrupt Uncials, while observed in the correct Uncials and Cursives, which is all that the Dean's argument requires.—(G. H. G.)
Another very ancient MS. of the Peshitto Gospels is the Cod. Philipp. 1388, in the Royal Library, Berlin (in Miller's Scrivener the name is spelt Phillipps). Dr. Sachau ascribes it to the fifth, or the beginning of the sixth century, thus making it older than the Vatican Tetraevangelicum, No. 3, in Miller's Scrivener, II. 12. A full description will be found in Sachau's Catalogue of the Syr. MSS. in the Berlin Library.
The second was collated by Drs. Guidi and Ugolini, the third, in St. John, by Dr. Sachau. The readings of the second and third are in the possession of Mr. Gwilliam, who informs me that all three support the Peshitto text, and are free from all traces of any pre-Peshitto text, such as according to Dr. Hort and Mr. Burkitt the Curetonian and Lewis MSS. contain. Thus every fresh accession of evidence tends always to establish the text of the Peshitto Version more securely in the position it has always held until quite recent years.
The interesting feature of all the above-named MSS. is the uniformity of their testimony to the text of the Peshitto. Take for example the evidence of No. 10 in Miller's Scrivener, II. 13, No. 3, in Miller's Scrivener, II. 12, and Cod. Philipp. 1388. The first was collated by P. E. Pusey, and the results are published in Studia Biblica, vol. i, “A fifth century MS.”