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Is there any improbability in supposing that these Greek Gospels were translated into Syriac, the vernacular of Palestine, very soon after their promulgation? . . . The Semitic natives of the country, most of whom were unacquainted with Greek, or who had a knowledcge of it sufficient only for commercial purposes, would demand at a very early period a version in their own tongue. Is it not possible that this version (from Greek into Syriac) was made by men who had either been themselves eye-witnesses of the events recorded, or in whose ears were still ringing certain phrases or expressions heard by them in the synagogue from the lips of those who had been eye-witnesses? If this were so, they would, whilst giving in general a faithful rendering of the Greek text before them, occasionally and naturally fall into the habit of incorporating with it, or modifying it so as to incorporate, those phrases or expressions with which they had acquired a sacred familiarity. And the result would be just what we have in the Old Syriac Gospels, and in the Western texts generally. --from chapter 1
This volume gathers the writings of thirty-one nineteenth-century women on the stories of women in the Gospels—Mary and Martha, Anna, the Samaritan woman at the well, Herodias and Salome, Mary Magdalene, and more. Retrieving and analyzing rarely read works by Christina Rossetti, Harriet Beecher Stowe, Elizabeth Wordsworth, and many others, Women in the Story of Jesus illuminates the biblical text, recovers a neglected chapter of reception history, and helps us understand and apply Scripture in our present context.
Recovering a neglected chapter of reception history, this unique volume gathers select writings by thirty-five nineteenth-century women on the stories of several women in Joshua and Judges, including Rahab, Deborah, Jael, and Delilah. (Back cover).