making resources openly available, developing advanced analytical methods, and promoting a culture of scholarly collaboration. Claire Clivaz' article focuses on the collaborative possibilities the internet provides to change the culture of textual criticism. It also sets out three conditions for the continued success of online collaboration: 1) scholars need to see a benefit for themselves, especially for tenure and promotion, 2) communities need shared methods that can be used to resolve

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... es, and 3) all "data and scientific knowledge" must be open. And, finally, Russell Hobson's critical comparison of the closely related fields of Old Testament scholarship and Assyriology shows how the openness of resources and tools of the latter can act as a call for reform and a model for the former. The article focuses especially on how open-source tools are more "responsive to real usability" and how the open-access publication of data on the web, especially through APIs, allows data to be reused in multiple formats, freeing it from the constraints described in the introduction to this review. In the end, this volume presents the state of three disciplines that stand more at the beginning than in the middle of the digital turn. As Mr. Hobson's closing article makes clear, even the basic resources for good computational research, the texts and the tools, are lacking in biblical, early Jewish, and early Christian studies. If we take the state of the disciplines described in this collection to represent reality, then it should be clear that those articles that lay out the requirements and the plans to improve the impoverished digital state described (Garcés, Clivaz, and Hobson) are of greatest importance while the other papers serve to give concrete examples of how these improvements can be accomplished. It is these calls and these plans that, if realized, could help to digitally enhance the three fields to which this collection is dedicated.