a peer-reviewed academic open access journal, published electronically (immediate free online availability) in co-operation with Eisenbrauns, with support of McMaster University and Caspari Center….
The journal aims, uniquely, to advance scholarship on this crucial period in the early history of the Jewish and Christian traditions when they developed into what is today known as two world religions, mutually shaping one another as they did so. JJMJS publishes high-quality research on any topic that directly addresses or has implications for the understanding of the inter-relationship and interaction between the Jesus movement and other forms of Judaism, as well as for the processes that led to the formation of Judaism and Christianity as two related but independent religions.
The primary fields of study are: Christian Origins, New Testament studies, Early Jewish Studies (including Philo and Josephus), the Dead Sea Scrolls, Apocrypha and Pseudepigrapha, Rabbinic Studies, Patristics, History of Ancient Christianity, Reception History, and Archaeology. Methodological diversity and innovation is encouraged.
All seven volume’s of Niese’s edition of Josephus’s works are available online. Most are available on Internet Archive in both black-and-white and full color. But, for volumes 2 and 5, one has to go to the black-and-white text only scans on Google Books:
In his translator’s comments on Cicero’s Nature of the Gods, H. C. P. McGregor makes the following observation about the task of translation:
One can . . . choose verbal accuracy at any price, translate each sentence word for word, and so produce a safe bud deadly crib. In an opposite extreme, one may throw all scholarly impedimenta overboard, let vocabulary and syntax go, seeking only to preserve in English dress the sense and argument of the original. . . . A third method goes beyond translation altogether and creates a new work in the image of the old, as Pope and Chapman did with Iliad and Odyssey. (64)
Although his main interest in this introduction lies elsewhere, the passing reference to “creat[ing] a new work in the image of the old” seems also to be some good, vivid language for describing what happens in “rewritten Bible” texts from the Second Temple period.
Sadly, Gerald Hawthorne passes away (HT: John Byron).
Helen Bond discusses the composition of the Sanhedrin in first-century Palestine.
Trevor provides a good summary of a variety of different ways to add records to Zotero.
Happy Dissertating suggests priming the writing pump as necessary via 750 Words. Based on what the site provides, it looks like a fully private blog could also be used in much the same way, but particularly for those who would prefer not to need to ensure for themselves that all their privacy settings are correct or who might enjoy some of the other features that 750 Words offers, the site may be worth a look.
Pat McCullough begins a bibliography of resources about the application of Social Identity Theory to biblical studies and invites suggestions for additions.
[a] picture of a sundial with a Greek inscription was published in the 33rd (2000) issue of Qadmoniot, as an illustration to the essay of Y. Magen, ‘Mount Gerizim—A Temple City’ . . . the sundial’s inscription, neither transcribed nor translated, failed to provoke commentary. And yet the inscription is remarkable in many ways: one of only five Greek inscriptions from the Hellenistic era ever found on Mount Gerizim, it was discovered outside any architectural context. The inscription addresses θεὸς ὕψιστος, the God Most High, which would have provided the archaeologists of Gerizim with a doubly difficult quest: to identify the ‘nationality’ of the so-called god, and to find a temple in which this sundial would have stood—Samaritan, Seleucid or Roman. Inscriptions bearing the εἷς θεός invocation present a similar problem (32).