![]() ![]() ![]() It has become the standard view that virtually every Jesus scholar on the planet shares. This was something of a novel idea at the time. In the 1970s he began publishing a series of books on Jesus that did more than almost anything to push for the idea that if Jesus is to be understood, he must be understood as a first century Jew. Of the three major English translations of the Scrolls, it is his that I typically use and prefer. The JJMJS looks like a really worthwhile addition to scholarship in early Christian and early Jewish studies.Įnter your email address to follow this blog and receive notifications of new posts by email.Now that I have been posting on the Dead Sea Scrolls and the historical Jesus, I would be remiss not to mention that one of the absolutely great scholars of modern times, one of the world experts on both the Scrolls and Jesus, died several days ago. It will be really interesting to see how this catches on.Įisenbrauns should be applauded for this venture. As far as I know this is an innovative step by Eisenbrauns and could lead to some interesting conversations and responses to the published articles. Peer reviewed articles (some by top specialists in their fields) can be read online or downloaded (free of charge) in pdf format.Īn exciting additional feature is the online forum. This creates a wonderful sense of dialogue and joint exploration. Pseudepigrapha, Dead Sea Scrolls, rabbinics, patristics, and archaeology and, in the increasingly fragmented world of biblical scholarship, is exactly the sort of initiative this area of study needs. Screenshot of JJMJS websiteĬontributions to the journal are made from a range of disciplinesincluding , Christian origins, early Jewish studies, the Apocrypha and Published by Eisenbrauns, the J ournal of the Study of the Jesus Movement in its Jewish Setting (JJMJS) proposes to look at the inter-relationships between Jewish and Christian traditions during the first seven centuries of Christianity. Following the publication of Geza Vermes’ J esus the Jew (1973) and Ed Sanders’ Paul and Palestinian Judaism (1977), the Jewish setting of Jesus and Paul have been widely acknowledged. It is therefore great news to hear of research that explores these Jewish roots (and their continuity) within early Christianity. Rather than viewing them as prototype Christians, New Testament scholars began to draw upon contemporary Jewish literature in order to understand them within a Jewish environment. One of the major developments in mid to late 20th century biblical studies was the way research began to set the figures of Jesus and Paul within their distinctively Jewish contexts. It is always exciting to hear news of a new journal – and especially so when it is open-access and published free of charge! ![]()
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