Salt had many uses in antiquity, several of which might supply background to part or all of Mark 9:49-50. The article provides ancient background for each of these uses. These include sacrifices (Lev 2:13), preservative (note its use for preserving even human bodies by mummification), flavor and covenant relationship or table fellowship. Given the context in Mark 9:49-50, the preservative function of salt might be dominant, perhaps combined with salt’s use in sacrifice and cooking to relate to the preservation of resurrection bodies—possibly those of the damned burning in Gehinnom (9:43-48) and especially (and significantly more likely) for the preservation of the righteous tested by fire. Ultimately, Mark may apply the image especially to the salt of peace preserving the righteous when they come to the fiery eschatological test of judgment day.

While many studies focus on proselytes in diaspora settings, this article explores those in Late Second Temple Judea, where the majority of the population surrounding them was no longer composed of non-Judeans and diaspora Judeans. While proselytes, along with other diaspora Judeans, resided in Judea, whether permanently or temporarily, they encountered the local Judeans in the predominantly Judean culture and society. The article investigates their conversion, pre- and post-conversion requirements, and status within a Judean context. It underscores that conversion was not necessarily a straightforward process of adopting Judean identity and customs. Apart from male circumcision, which served as a clear marker of transition, the diversity encompassed the customs that proselytes would adopt or expect to follow, as well as Judean interests in and concerns with these individuals. Judean boundaries with proselytes could have been formed because of situational factors or even through the Judeans’ imaginations.