My most recent published article is now open-access!

Barnea, Gad. 'Yahwistic Identity in the Achaemenid period' Zeitschrift für die alttestamentliche Wissenschaft, vol. 136, no. 1, 2024, pp. 1-14. doi.org/10.1515/zaw-20…

degruyter.com/document/doi/1…

At the most basic and intimate level, we all think in concepts rather than words (i.e., classifiable language units that are subject to grammar, syntax, etc.)... Our brain becomes very adept at instantaneously 'translating' the concepts into words and verbal expressions within a

+ RIP
Another great loss. May his memory be a blessing.

+ RIP
A tremendous loss.

OK. We don't really have any direct/primary sources on the 'regular' priesthood. Together with several other scholars, I consider the biblical genealogies a late attempt at harmonizing the lack of genealogies in earlier layers - esp. with regards to Zadoq.... This view seems to

But were they hereditary? The high-priesthood was bought and sold to the highest bidder (often accompanied by minor civil wars) already prior to the Hasmoneans some of whom were also high-priests that were not from the supposed hereditary line of the 'house of Aaron' (if there

והמילה ״אקדמיה״ לא מטרידה אתכם?

As a side note, I have recently stopped using the term 'fire-altar' for the ātašdān. This very western label has led to too many misunderstandings - especially by scholars who come from a Jewish or Christian background. It's simply not an altar and is in fact antithetical to it.

This relief from Dascylium showing a man holding a stack of what are probably barsom twigs, a pole and standing before a fire-holder is remarkable because much of the color survived. The man is wearing purple and is holding a pole (like Darius at Persepolis). He is thus not a

عيد فطر سعيد | Happy Eid Fitr to all who celebrate

Consider the following passage from Richard Bauckham's 'Josephus’ Account of the Temple in Contra Apionem 2.102–109,' In: Josephus’ Contra Apionem: Studies in its Character and Context with a Latin Concordance to the Portion Missing in Greek. eds. L. H. Feldman and J. R. Levison.

A related question to that of the 3rd-4th c. CE Jewish priestess in Rome is whether there were any active Jewish temples after 70 CE.

Consider the following passage from Josephus (Contra Apion 2.77 [written c. 100 CE]): 'For [the emperors and the people of Rome] we offer

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Religions and Trade
Religious Formation, Transformation and Cross-Cultural Exchange between East and West
BRILL 2013
Direct PDF🎯
library.oapen.org/viewer/web/vie…

Why, it must be April 1st!.. :)

(reupping this since others might be interested)

I would be careful with the word 'certainly' here. I assume you are referring to Sotah 3:7:
בַּת יִשְׂרָאֵל שֶׁנִּשֵּׂאת לְכֹהֵן, מִנְחָתָהּ נִשְׂרֶפֶת. וְכֹהֶנֶת שֶׁנִּשֵּׂאת לְיִשְׂרָאֵל, מִנְחָתָהּ נֶאֱכֶלֶת. מַה בֵּין כֹּהֵן

More on ancient Jewish/Yahwistic priestesses:

A question that always comes up is whether the designation is a title (i.e., actively serving as a priestess) or a label (i.e., 'belonging to [a priestly family/wife of a priest]').

This often reflects different forms of bias:

A Jewish priestess in ancient Rome (Monteverde catacomb).

The 3rd / 4th century C.E. marble plaque has evident Jewish symbols of a Menorah and what looks like a Torah ark next to it. The inscription reads: 'Here lies Gaudentia, priestess (ιερισ[σ]α), 24 years (old), in peace