Papers by David M . Jacobson
Strata 40, 101-121, 2022
In previous studies, I drew attention to the motif depicted on the reverse of the largest coin of... more In previous studies, I drew attention to the motif depicted on the reverse of the largest coin of Herod the Great-a conical cap surmounted by a star, set on a couch, and flanked by a pair of palm branches-and argued that it represents a theoxenia to Herod as hero. Some scholars, though, have maintained that the principal object should be identified as a military helmet, with the lower part as the brim of the headgear. In this article, I will draw on the form of contemporaneous helmets to show how this interpretation is implausible. Furthermore, I will demonstrate that this motif was intended as a veiled reference to King Herod himself, as the embodiment of his name, and intended as a scene of homage to Herod as archetypal hero.
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INR 17, 147-154, 2022
A bronze coin uniquely commemorating the deified Poppaea Sabina, second wife of the emperor Nero,... more A bronze coin uniquely commemorating the deified Poppaea Sabina, second wife of the emperor Nero, and their apotheosized infant daughter, Claudia Augusta, is widely believed have been struck in Caesarea Paneas (Banyas), either by Agrippa II or, possibly, as a civic issue. The motifs on both sides comprise female cult images set within classical temples. The temple linked to Claudia is recognized as an actual building, the Temple of Vesta in Rome.
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Electrum 29, 171-196, 2022
Without having any contemporaneous account of the Bar Kokhba Revolt comparable to the writings of... more Without having any contemporaneous account of the Bar Kokhba Revolt comparable to the writings of Josephus that describe the First Jewish Revolt, our knowledge about many aspects of the later uprising is rather sketchy. The publication of Roman military diplomas and the remarkable series of documents recovered from caves in the Judaean Desert, along with other major archaeological findings, has filled in just some of missing details. This study is devoted to a reexamination of the rebel coinage. It has highlighted the importance of the numismatic evidence in helping to elucidate the religious ideology that succoured the rebellion and shaped its leadership.
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Oxford Classical Dictionary, 2022
Agrippa II (c. 27/28 CE–94/95 CE) was the last monarch of the Herodian dynasty. He was the son of... more Agrippa II (c. 27/28 CE–94/95 CE) was the last monarch of the Herodian dynasty. He was the son of Agrippa I and his wife and first cousin Cypros, and great-grandson of Herod the Great (PIR 1.132). This inbreeding may have been responsible for his lack of initiative at times when decisive action was needed. On his father’s death, the Emperor Claudius felt that it was inopportune to appoint the young Agrippa to the Judaean throne. Instead, the young Agrippa remained in Rome until his uncle, Herod of Chalcis, died and he was granted his first small realm and royal title. At the behest of Claudius, in 53 CE Chalcis was exchanged for a larger domain, covering areas north, west, and east of Lake Tiberias. For much of his reign, Agrippa’s sister Berenice acted as his de facto consort and was present with him when he interviewed the Apostle Paul in Caesarea. On the outbreak of the First Jewish Revolt, Agrippa II was unable to prevent it spreading to his own kingdom. Although he was curator of the Jerusalem Temple, he failed to save it. Agrippa and Berenice departed for Rome after the revolt had been extinguished, perhaps as late as 75 CE, she to continue her affair with Titus. Agrippa then fades from history but continued to strike autonomous coinage until 94/95 CE, when it is likely that he died. Agrippa II had no heirs.
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Oxford Classical Dictionary, 2022
Agrippa I was the third member of the Herodian dynasty to rule over Judaea, after Herod Archelaus... more Agrippa I was the third member of the Herodian dynasty to rule over Judaea, after Herod Archelaus and Herod the Great, Agrippa's grandfather, before him. His full reign as monarch in the southern Levant extended from 37 to 43/44 CE, but only from 41 in Judaea. He was the grandson of Herod the Great and his Hasmonean wife, Mariamme, through their second son Aristobulus and his wife and first cousin, Berenice, the daughter of Herod's sister Salome; see PIR 2 1.131. His reign was largely characterized by a difficult balancing act. On the one hand, he endeavoured to act as a staunch champion of Jewish interests while, on the other, he tried to fulfil his duties as a Roman client king and patronizing Graeco-Roman culture. Agrippa I found it practically impossible to meet these different expectations, which often made contrary demands. The author of the book of Acts portrays Agrippa I as proscribing Christianity and its early proponents. His son, Agrippa II, ruled after him, but not immediately and never over Judaea proper.
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NEA 64.3, 206-215, 2021
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INR 15, 165-175, 2020
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Gymnasium: Zeitschrift für Kultur der Antike und Humanistische Bildung 127:3, 235-249, 2020
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PEQ 152, 147–169, 2020
The PEF was founded as a charity, relying almost entirely on public generosity for its funding. I... more The PEF was founded as a charity, relying almost entirely on public generosity for its funding. Its insecure financial basis was at odds with its ambitious programme of surveys and excavations, which required sizeable and stable funding for periods of years. This dichotomy precipitated financial crises which occasionally brought the organisation almost to its knees. Yet, despite all the odds, it managed to chalk up impressive achievements. The financial shortcomings and the ways in which they were addressed, as well as the special factors responsible for the ultimate success of early PEF endeavours, are examined and discussed.
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JAP 30 (Issue 178), 33-51, 2019
Following the Arab conquest of Jerusalem in 638 CE, its official name remained essentially unchan... more Following the Arab conquest of Jerusalem in 638 CE, its official name remained essentially unchanged for over a century, the Latin form Aelia merely being transliterated into the Arabic Īliyā. This fact is attested on coins and seals dating from the Umayyad period. In the early 9th century CE, the name Īliyā fell out of use to be replaced by al-Quds, in recognition of the sacred status of Jerusalem. This study offers an explanation for delayed name change by examining the testimony of earliest surviving sources, including in particular the contemporaneous coins and the foremost Islamic monument that survives from Umayyad rule, the Dome of the Rock. New observations about this early Islamic shrine and its mosaic decoration are reported and analysed. The various strands of evidence are brought together and throw new light on the persistence of the name Īliyā for Jerusalem.
بعد از اینکه اعراب در سال ۶۳۸ میادی ] ۱۶ یا ۱۷ هجری[ اورشلیم را فتح کردند، نام این شهر تا حدود یک قرن تقریبا دست نخورده ماند؛ با این تغییر کوچک که فقط عنوان لاتین آن که آئیلیا بود کمی عربی گردید و تبدیل به ایلیا شد. شاهد این مدعا -ثابت ماندن نام تا حدود یک قرن- سکه ها و مهرهایی است که از دوره اموی باقی مانده است. از سال های ابتدایی قرن نهم میادی ]اواخر قرن دوم هجری[ بود که عنوان ایلیا جای خود را به لفظ قدس ) )al-Quds داد، دلیل این نام گذاری هم جایگاه قدس یای بود که اورشلیم داشت. این پژوهش در نظر دارد تا با تکیه بر قدیم یترین منابع باقیمانده از دورهٔ اموی نظیر سکه های این عصر و همچنین قدیم یترین بنای باقیمانده از عصر حا کمان اموی، یعنی قب ةالصخره توضیحی برای این تأخیر در تغییر نام پیدا کند. همچنین مشاهدات و نظرات جدید دربارهٔ این بنای مقدس اسامی و نمای خاص موزاییکی اش آورده و تحلیل شده است. و در نهایت شواهد و مدارک مختلف را کنار هم چید هایم تا با نگاهی نو بقای یک صد سالهٔ نام ایلیا برای اورشلیم را بررسی کنیم.
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Exploring the Holy Land: 150 Years of the Palestine Exploration Fund, Ed. D. Gurevich and A. Kidron, Sheffield: Equinox, 9-32, 2019
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INR 14, 131-39, 2019
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Electrum 26, 73-96, 2019
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RB 124, 568-83, 2017
A monumental Jewish ritual bath (miqweh) has been unearthed at the Herodian
palace-fortress of Ma... more A monumental Jewish ritual bath (miqweh) has been unearthed at the Herodian
palace-fortress of Machaerus, overlooking the northeast shore of the Dead
Sea, where John the Baptist was imprisoned and executed. In its design and
construction, it is recognisably similar to other miqwa’ot from the same period,
although this one belongs to a minority that possess their own storage tank alongside.
In canonical fashion, it has a stairway leading down towards the foot of the
pool that extends across its entire width and like many ritual baths of the late
Second Temple period, its flight of stairs is interrupted by wider landings at
regular intervals. What is special in this case is that the number and arrangement
of the stairs compare fairly closely to what we know about the stairway that led
up to the Sanctuary of Herod’s Temple in Jerusalem. This article examines this
similarity and related aspects.
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INR 12, 65-70, 2017
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PEQ 148, 77-80, 2016
A sundial, claimed to have been given by H. Herbert Kitchener to Gottlieb Schumacher, and preserv... more A sundial, claimed to have been given by H. Herbert Kitchener to Gottlieb Schumacher, and preserved at the Schumacher house in Haifa, in 1875, while Kitchener was engaged with Conder on the Survey of Western Palestine. The circumstances surrounding this interesting artefact are examined.
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City of David Studies of Ancient Jerusalem 11, 53*-73*., 2016
This article describes some of the outstanding features of the early photographs held in the PEF ... more This article describes some of the outstanding features of the early photographs held in the PEF archives in London, with particular reference to Jerusalem
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INJ 19, 63-75, 2016
In this study of the coins of Agrippa II, the last Herodian king, the coin types have been review... more In this study of the coins of Agrippa II, the last Herodian king, the coin types have been reviewed and the denominational system employed has been determined. The motifs represented reflect Agrippa II's political and cultural preferences. Using a standard statistical analysis, it has been shown that Agrippa II's coinage is based on the Seleucid currency system as established during the reign of Alexander I Balas (c.150–145 BCE), and adopted by the Hasmonaean rulers of Judaea and their successors, as noted by the present author (Jacobson 2014). The coin denominations reflect a move to integrate this client king's coinage with the Roman currency system.
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PEQ 147, 83-85, 2015
It is rather unusual for inscriptions with the name of a biblical settlement in the Land of Israe... more It is rather unusual for inscriptions with the name of a biblical settlement in the Land of Israel to be found at the actual site to fix its identification conclusively. It is fortunate if one such inscription is found. In the case of Tell el-Jezer, by the latest count, no less than 13 lapidary inscriptions, seemingly contemporary with one-another, have come to light confirming that it is indeed the site of biblical Gezer. The last of these was discovered by chance in 2012. This short review examines the special distribution of their respective find spots and considers both their possible date and purpose.
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Strata 33, 89-118, 2015
Various motifs displayed on the series of four coins minted in the name of King Herod and bearing... more Various motifs displayed on the series of four coins minted in the name of King Herod and bearing the date-mark ‘year 3’ and a tau-rho monogram are re-examined for what they can tell us about their specific date of production. Their themes certainly belong to an iconographic programme reflecting Augustan ideology post-Actium, i.e. after 31 BCE. This strongly suggests that an earlier chronology, including one based on Herod’s regnal era beginning either in late 40 BCE or 38/37 BCE should be ruled out. Possible alternative dates for these coins are discussed.
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Papers by David M . Jacobson
بعد از اینکه اعراب در سال ۶۳۸ میادی ] ۱۶ یا ۱۷ هجری[ اورشلیم را فتح کردند، نام این شهر تا حدود یک قرن تقریبا دست نخورده ماند؛ با این تغییر کوچک که فقط عنوان لاتین آن که آئیلیا بود کمی عربی گردید و تبدیل به ایلیا شد. شاهد این مدعا -ثابت ماندن نام تا حدود یک قرن- سکه ها و مهرهایی است که از دوره اموی باقی مانده است. از سال های ابتدایی قرن نهم میادی ]اواخر قرن دوم هجری[ بود که عنوان ایلیا جای خود را به لفظ قدس ) )al-Quds داد، دلیل این نام گذاری هم جایگاه قدس یای بود که اورشلیم داشت. این پژوهش در نظر دارد تا با تکیه بر قدیم یترین منابع باقیمانده از دورهٔ اموی نظیر سکه های این عصر و همچنین قدیم یترین بنای باقیمانده از عصر حا کمان اموی، یعنی قب ةالصخره توضیحی برای این تأخیر در تغییر نام پیدا کند. همچنین مشاهدات و نظرات جدید دربارهٔ این بنای مقدس اسامی و نمای خاص موزاییکی اش آورده و تحلیل شده است. و در نهایت شواهد و مدارک مختلف را کنار هم چید هایم تا با نگاهی نو بقای یک صد سالهٔ نام ایلیا برای اورشلیم را بررسی کنیم.
palace-fortress of Machaerus, overlooking the northeast shore of the Dead
Sea, where John the Baptist was imprisoned and executed. In its design and
construction, it is recognisably similar to other miqwa’ot from the same period,
although this one belongs to a minority that possess their own storage tank alongside.
In canonical fashion, it has a stairway leading down towards the foot of the
pool that extends across its entire width and like many ritual baths of the late
Second Temple period, its flight of stairs is interrupted by wider landings at
regular intervals. What is special in this case is that the number and arrangement
of the stairs compare fairly closely to what we know about the stairway that led
up to the Sanctuary of Herod’s Temple in Jerusalem. This article examines this
similarity and related aspects.
بعد از اینکه اعراب در سال ۶۳۸ میادی ] ۱۶ یا ۱۷ هجری[ اورشلیم را فتح کردند، نام این شهر تا حدود یک قرن تقریبا دست نخورده ماند؛ با این تغییر کوچک که فقط عنوان لاتین آن که آئیلیا بود کمی عربی گردید و تبدیل به ایلیا شد. شاهد این مدعا -ثابت ماندن نام تا حدود یک قرن- سکه ها و مهرهایی است که از دوره اموی باقی مانده است. از سال های ابتدایی قرن نهم میادی ]اواخر قرن دوم هجری[ بود که عنوان ایلیا جای خود را به لفظ قدس ) )al-Quds داد، دلیل این نام گذاری هم جایگاه قدس یای بود که اورشلیم داشت. این پژوهش در نظر دارد تا با تکیه بر قدیم یترین منابع باقیمانده از دورهٔ اموی نظیر سکه های این عصر و همچنین قدیم یترین بنای باقیمانده از عصر حا کمان اموی، یعنی قب ةالصخره توضیحی برای این تأخیر در تغییر نام پیدا کند. همچنین مشاهدات و نظرات جدید دربارهٔ این بنای مقدس اسامی و نمای خاص موزاییکی اش آورده و تحلیل شده است. و در نهایت شواهد و مدارک مختلف را کنار هم چید هایم تا با نگاهی نو بقای یک صد سالهٔ نام ایلیا برای اورشلیم را بررسی کنیم.
palace-fortress of Machaerus, overlooking the northeast shore of the Dead
Sea, where John the Baptist was imprisoned and executed. In its design and
construction, it is recognisably similar to other miqwa’ot from the same period,
although this one belongs to a minority that possess their own storage tank alongside.
In canonical fashion, it has a stairway leading down towards the foot of the
pool that extends across its entire width and like many ritual baths of the late
Second Temple period, its flight of stairs is interrupted by wider landings at
regular intervals. What is special in this case is that the number and arrangement
of the stairs compare fairly closely to what we know about the stairway that led
up to the Sanctuary of Herod’s Temple in Jerusalem. This article examines this
similarity and related aspects.
This study documents his life from a childhood spent at the Imperial court in Rome and rise to the position of client king of Rome under Claudius and Nero. It examines his role in the War during which he sided with Rome, and offers fresh insights into his failure to intervene to prevent the destruction of Jerusalem and its Sanctuary, as well as reviewing Agrippa’s encounter with nascent Christianity through his famous interview with the Apostle Paul. Also addressed is the vexed question of the obscurity into which Agrippa II has fallen, in sharp contrast with his sister Berenice, whose intimate relationship with Titus, the heir to the Roman throne, has fired the imagination of writers through the ages. This study also includes appendices surveying the coins issued in the name of Agrippa II and the inscriptions from his reign.
Note: Maps 1 and 2 in the printed book may be difficult to view adequately. Accordingly, higher resolution versions in colour are attached.
1. Stairways of the large miqveh at Machaerus and between the Court of the Priests and the Temple Sanctuary in Jerusalem.
2. Doric porticoes in both complexes.
My article, entitled "The Significance of the Caduceus between Facing
Cornucopias in Herodian and Roman Coinage" is reproduced in full below.
This study contains, for the first time, high quality reproductions of the photographic plates taken in 1902, which are held in the PEF collections. Reproduced with the photographs are the proofs of the coloured lithographs, which are superior in quality to the versions that were published. The inaccuracies and loss of delicate detail of the originals in the coloured lithographs used by Peters and Thiersch for their 1905 publication of these Marisa tombs are clearly apparent. The paintings are analysed in the light of modern scholarship and an assessment is made of their religious and cultural significance. Each of the animals in the frieze is compared with descriptions given by ancient writers, and a new interpretation is presented of the cycle as a whole. An appraisal is made of the overall contribution of the Marisa paintings to our knowledge of the art and culture of the Levant in the Hellenistic period. Included with this study is facsimile reprint of the original 1905 publication and a very rare addendum prepared by R.A.Stewart Macalister after inspecting the Marisa tombs later in 1902.
For the list of contents and pdf copies of chapters, see: https://dl.asminternational.org/technical-books/monograph/169/Principles-of-Brazing
This article was earlier declined by a leading journal specialising in Islamic studies and another concerned with the ancient history and archaeology of the southern Levant, citing rather absurd and disingenuous objections, which included the lack of originality! I believe that they did so fearing its possible political ramifications. I therefore decided to make this important study freely available online here and let my peers decide on its merits. It has since clocked up more visitors than any of my other publications on this website. Shortly after an earlier draft was posted on Academia.edu, Ahmad Ahmadi of Teheran University expressed to me his appreciation of my article. He requested my permission to translate it into Farsi and have it published in the Iranian Islamic studies journal, JAP. I was happy to accede to his request, and the article was duly published under both our names in vol. 30, issue 178 [2019], of that journal. That Farsi version can be found in the listing of my journal publications.
https://docplayer.net/46607564-Suitable-choices-for-leadfree-hand-soldering.html
.P.S. Sangha, A. Gales & E.E. Schmid