The lack of evidence for the existence of fire temples in ancient Iran has been used as an argument for the absence of the concept of the “eternal fire” in the Avestan texts. However, a new analysis of the final section of the Long Liturgy shows that the fire was usually removed from the sacrificial area before the recitation of Yasna 62.7 and transported back to the “house of men” from which it had been taken. As such, the Long Liturgy partly appears as a functional equivalent of the bōy dādan ceremonies performed for the feeding of the fire at the fire temples in later times. This new reading of the final section of the liturgy is the result of a re-evaluation of the manuscripts, highlighting the shortcomings of previous editions of the Long Liturgy. Furthermore, the new interpretation approaches the Long Liturgy from a non Yasna-centric perspective, taking into account the Yasna as well as the Visperad (and other variants).

缺乏证据表明在古代伊朗存在火神庙，这被认为是Avestan案文中没有“永恒之火”概念的论据。但是，对《长礼仪》最后部分的新分析表明，大火通常在Yasna 62.7朗诵前从牺牲区撤走，然后运回原来的火柴房。因此，长期礼仪在某种程度上表现为与bōydādan相当的功能稍后在火庙中举行供火仪式。对礼拜仪式最后部分的重新阅读是对手稿进行重新评估的结果，突出了《长礼》前几版的缺点。此外，新的解释从非Yasna为中心的角度出发，对Long Liturgy进行了处理，同时考虑了Yasna以及Visperad（以及其他变体）。