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Tiresias: The Ancient Mediterranean Religions Source Database

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subject book bibliographic info
east/eastern Blum and Biggs (2019), The Epic Journey in Greek and Roman Literature, 75, 136, 203, 206, 207
eastern, absence of physical evidence, incubation, ancient near Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 37
eastern, and asiatic deficiencies, isocrates, on Isaac (2004), The invention of racism in classical antiquity, 285, 286
eastern, and incubation/dream-divination, cult personnel, ancient near Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 57, 58, 59, 60, 61, 62, 63
eastern, and western saints hagiographies, incubation, christian, comparison of Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 795
eastern, anunîtu, divinities, ancient near Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 50
eastern, argolid, argos, without epithet, prominent in Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 150
eastern, auditory dream/epiphany, divination, ancient near Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 58, 68, 565, 566
eastern, aštabi-el, divinities, ancient near Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 38, 59
eastern, baal, divinities, ancient near Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 42, 43
eastern, baal-anath text, near epic, parallel with homer Feldman (2006), Judaism and Hellenism Reconsidered, 46
eastern, beside miṭirtu-canal, incubation, ancient near Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 39, 73
eastern, by cult personnel, incubation, ancient near Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 57, 58, 59, 60, 61, 62, 63, 735
eastern, by hittite leather-worker, incubation, ancient near Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 46, 64, 735
eastern, by ordinary individuals, incubation, ancient near Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 63, 64, 65, 66
eastern, by proxy, incubation, ancient near Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 616
eastern, by royalty, in early incubation, ancient near literature Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 42, 43, 44, 45, 46, 735
eastern, by royalty, incubation, ancient near Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 46, 47, 48, 49, 50, 51, 52, 53, 54, 55, 56, 57, 735
eastern, bārû cult personnel, ancient near, seer Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 57, 62, 616
eastern, bēlet-bīri, divinities, ancient near Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 59, 617
eastern, caesar and later emperor galerius, diocletians, caesar Simmons(1995), Arnobius of Sicca: Religious Conflict and Competition in the Age of Diocletian, 294, 295, 296, 297, 298, 299, 300, 305
eastern, caesar and later emperor galerius, diocletians, caesar, and diocletians retirement Simmons(1995), Arnobius of Sicca: Religious Conflict and Competition in the Age of Diocletian, 45
eastern, caesar and later emperor galerius, diocletians, caesar, and palace fire at nicomedia Simmons(1995), Arnobius of Sicca: Religious Conflict and Competition in the Age of Diocletian, 44
eastern, caesar and later emperor galerius, diocletians, caesar, edict of toleration of Simmons(1995), Arnobius of Sicca: Religious Conflict and Competition in the Age of Diocletian, 49
eastern, caesar and later emperor galerius, diocletians, caesar, persian victory of Simmons(1995), Arnobius of Sicca: Religious Conflict and Competition in the Age of Diocletian, 43
eastern, caesar and later emperor galerius, diocletians, caesar, so-called instigator of the persecution Simmons(1995), Arnobius of Sicca: Religious Conflict and Competition in the Age of Diocletian, 6, 42
eastern, christian prayer customs, prayer, affinities with Hayes (2022), The Literature of the Sages: A Re-Visioning, 429, 430, 431
eastern, christian, exegesis Hayes (2022), The Literature of the Sages: A Re-Visioning, 428, 429, 430, 431, 433
eastern, christianity, christianization of the roman empire Hayes (2022), The Literature of the Sages: A Re-Visioning, 378, 386, 424, 425, 426, 428, 429, 430, 431, 433, 434
eastern, church Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 336, 337, 344, 346, 349, 352, 361, 452
eastern, conquests, pompey the great Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 204, 205
eastern, cross-cultural influences, incubation, ancient near Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 37, 38, 71, 72
eastern, dagan, divinities, ancient near Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 59, 60
eastern, delta, nile delta Bortolani et al. (2019), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 31, 33, 34
eastern, desert garrisons, egypt Huebner and Laes (2019), Aulus Gellius and Roman Reading Culture: Text, Presence and Imperial Knowledge in the 'Noctes Atticae', 70
eastern, diaspora Toloni (2022), The Story of Tobit: A Comparative Literary Analysis, 5, 8, 48, 55, 56, 86, 131, 142, 155, 178, 200, 207, 208, 219
eastern, divinatory incubation developing before therapeutic, incubation, ancient near Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 38
eastern, diviners cult personnel, ancient near, unspecified Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 48, 49, 50, 51
eastern, divinities, greek and roman, of anatolian or origin aphrodite oreia Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 685, 686
eastern, divinities, greek and roman, of anatolian or origin atargatis Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 353
eastern, divinities, greek and roman, of anatolian or origin attis Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 534, 537
eastern, divinities, greek and roman, of anatolian or origin baal-shamim Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 24, 309, 756
eastern, divinities, greek and roman, of anatolian or origin cybele/mother of gods Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 14, 534, 536, 537, 541, 686, 727, 760
eastern, divinities, greek and roman, of anatolian or origin mater malene Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 685
eastern, divinities, greek and roman, of anatolian or origin men pharnakos Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 525
eastern, divinities, greek and roman, of anatolian or origin men tyrannos Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 248
eastern, doctors, pliny, the younger, and Isaac (2004), The invention of racism in classical antiquity, 230
eastern, dreams, in ancient near literature, bilgames and ḫuwawa Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 42
eastern, dreams, in ancient near literature, dumuzids dream and death Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 44
eastern, dreams, in ancient near literature, epic of atraḫasis Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 39
eastern, dreams, in ancient near literature, epic of gilgamesh Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 40, 41, 42
eastern, dreams, in ancient near literature, legend of aqht Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 42, 43
eastern, dreams, in ancient near literature, legend of keret Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 14, 42, 43
eastern, dreams, in ancient near literature, legend of naram-sin Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 43
eastern, dreams, in ancient near literature, lugalbanda in the mountain cave Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 44
eastern, dreams, in ancient near literature, sargon and ur-zababa Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 45, 46, 616
eastern, dreams, in ancient near literature, underworld vision of an assyrian crown prince Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 55, 56
eastern, dreams, in ancient near literature, weidner chronicle Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 56, 57
eastern, during festivals, incubation, ancient near Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 44, 53, 64, 73, 735
eastern, ea/enki, divinities, ancient near Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 39, 539
eastern, east Bernabe et al. (2013), Redefining Dionysos, 76, 265, 304, 483
eastern, el, divinities, ancient near Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 42
eastern, empire, east Bernabe et al. (2013), Redefining Dionysos, 482
eastern, environment, mythological geography, may go back to near Feldman (2006), Judaism and Hellenism Reconsidered, 33
eastern, epiphany, divination, ancient near Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 58
eastern, era Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 447
eastern, europe Reif (2006), Problems with Prayers: Studies in the Textual History of Early Rabbinic Liturgy, 89
eastern, evolution possibly reflected in literary sources, divination, ancient near Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 41, 42, 43, 44
eastern, extispicy report pertaining to dream, divination, ancient near Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 57
eastern, ezina, divinities, ancient near Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 45, 46
eastern, fertility-related, incubation, ancient near Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 51, 52, 610, 611, 612
eastern, flugelfrauen, near Steiner (2001), Images in Mind: Statues in Archaic and Classical Greek Literature and Thought, 243
eastern, grain-based offerings incubation, ancient near, maṣḫatu, maššakku, preceding incubation Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 73
eastern, greeks in rome, juvenal, on Isaac (2004), The invention of racism in classical antiquity, 231, 232, 233, 307, 339, 340, 341, 396, 397
eastern, gula, divinities, ancient near Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 52, 56, 57, 64, 524
eastern, haruspex, cult personnel, ancient near Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 59
eastern, haruspicy, divination, ancient near Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 43, 44, 53, 59
eastern, hepat divinities, ancient near Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 65
eastern, high priest, of cult personnel, ancient near itūr-mer Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 617, 618
eastern, hittite virility ritual of anniwiyani, divination, ancient near Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 612
eastern, ilu, divinities, ancient near Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 43
eastern, in incubation, ancient near, reed, hut Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 39, 40, 41
eastern, inanna, divinities, ancient near Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 63
eastern, incubation, ancient near Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 36, 37, 38, 39, 40, 41, 42, 43, 44, 45, 46, 47, 48, 49, 50, 51, 52, 53, 54, 55, 56, 57, 58, 59, 60, 61, 62, 63, 64, 65, 66, 67, 68, 69, 70, 71, 72, 73
eastern, incubation, greek, ancient near influences, ? Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 71, 72, 100
eastern, influence on greek ritual, near Faraone (1999), Ancient Greek Love Magic, 37, 38
eastern, influences, xenophanes, and Tor (2017), Mortal and Divine in Early Greek Epistemology, 154
eastern, inheritance, ancient near Toloni (2022), The Story of Tobit: A Comparative Literary Analysis, 149, 150
eastern, itūr-mer, divinities, ancient near Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 38, 59, 60, 61, 66, 617, 618
eastern, ištar, divinities, ancient near Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 43, 58
eastern, išḫara, divinities, ancient near Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 59
eastern, kingdom, incubation by mari, ancient near priestess, ? Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 60
eastern, kubaba, divinities, ancient near Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 53
eastern, kumarbi, near myth, parallel with homer Feldman (2006), Judaism and Hellenism Reconsidered, 50
eastern, lamentation models, lament, city, biblical/near Alexiou and Cairns (2017), Greek Laughter and Tears: Antiquity and After. 189, 190, 191, 193, 194, 195
eastern, law, ancient near Monnickendam (2020), Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian, 32
eastern, law, near Simon-Shushan (2012), Stories of the Law: Narrative Discourse and the Construction of Authority in the Mishna, 245
eastern, law, near narrativity, range of Simon-Shushan (2012), Stories of the Law: Narrative Discourse and the Construction of Authority in the Mishna, 54, 55, 56, 57, 58
eastern, literature, temple, as cosmos, in ancient near Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 62, 115
eastern, marduk, divinities, ancient near Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 50, 51, 52, 53, 57, 60, 83, 389
eastern, mari lapâtum ritual, divination, ancient near Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 60
eastern, mari ritual employing couch and statue, divination, ancient near Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 38, 59
eastern, mari, ancient near kingdom, divinatory ritual employing gods statue Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 38
eastern, mari, ancient near kingdom, dream conveyed to king by queen Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 60, 61
eastern, mari, ancient near kingdom, early source for dream-divination Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 38, 39
eastern, mari, ancient near kingdom, inquiries by governors Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 59, 60
eastern, mari, ancient near kingdom, letters concerning dreams of interest to the king Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 46, 59
eastern, mari, ancient near kingdom, letters concerning royal dreams Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 48, 49
eastern, mari, ancient near kingdom, pre-sargonic ritual text concerning dream interpretation Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 63
eastern, mari, ancient near kingdom, priestly incubation Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 617, 618
eastern, mari, ancient near kingdom, proxy incubation Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 616
eastern, mari, ancient near kingdom, question of therapeutic incubation Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 66
eastern, mari, ancient near kingdom, unsolicited dream received by court official Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 59
eastern, mari, ancient near kingdom, womans dream concerning servant girl Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 60, 613
eastern, mediterranean Eliav (2023), A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean, 34, 39, 46, 49, 50, 55, 62, 68, 74, 75, 87, 89, 93, 145, 155, 172, 202, 203, 211, 212, 214, 220, 238
Huebner (2013), The Family in Roman Egypt: A Comparative Approach to Intergenerational Solidarity , 133, 158, 176, 197
Levine (2005), The Ancient Synagogue, The First Thousand Years, 115, 293
MacDougall (2022), Philosophy at the Festival: The Festal Orations of Gregory of Nazianzus and the Classical Tradition. 5, 8, 9, 22, 30
Pinheiro et al. (2012a), Narrating Desire: Eros, Sex, and Gender in the Ancient Novel, 35, 37, 40, 44, 47
eastern, mediterranean coastline Bezzel and Pfeiffer (2021), Prophecy and Hellenism, 129
eastern, mediterranean, macrospace, and Pinheiro et al. (2012a), Narrating Desire: Eros, Sex, and Gender in the Ancient Novel, 31, 44, 47
eastern, mediterranean, mediterranean Bortolani et al. (2019), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 65, 183
eastern, mediterranean, traders, italian, in the Richlin (2018), Slave Theater in the Roman Republic: Plautus and Popular Comedy, 26
eastern, military limes of diocletian, roman emperor, 284-305 Simmons(1995), Arnobius of Sicca: Religious Conflict and Competition in the Age of Diocletian, 35
eastern, mythology, ancient near Hayes (2022), The Literature of the Sages: A Re-Visioning, 442
eastern, nanše, divinities, ancient near Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 44, 48, 72
eastern, near epics, parallels with homer Feldman (2006), Judaism and Hellenism Reconsidered, 46, 47, 48, 49
eastern, near law, ancient Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 69, 71, 73, 75, 77, 86
eastern, near law, range Simon-Shushan (2012), Stories of the Law: Narrative Discourse and the Construction of Authority in the Mishna, 26
eastern, near law, shabbat stories Simon-Shushan (2012), Stories of the Law: Narrative Discourse and the Construction of Authority in the Mishna, 58
eastern, near law, word order Simon-Shushan (2012), Stories of the Law: Narrative Discourse and the Construction of Authority in the Mishna, 32
eastern, near near-eastern, east, east Bernabe et al. (2013), Redefining Dionysos, 264, 265
eastern, near parallels, canaanite Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 17, 19, 33, 39, 45, 49, 50, 54, 55, 63, 75, 80, 84, 85, 90, 105, 112, 119, 161, 246
eastern, near parallels, egyptian Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 45, 177
eastern, near parallels, mesopotamian Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 17, 19, 20, 26, 33, 34, 39, 54, 78, 90, 115, 118, 144, 161
eastern, near parallels, phoenician Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 54, 112, 246
eastern, necromantic incubation, ancient near, hittite Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 32, 53, 735
eastern, ningal, divinities, ancient near Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 65
eastern, ningirsu, divinities, ancient near Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 47, 48, 73
eastern, omen lists, near Johnston (2008), Ancient Greek Divination, 6, 132, 134, 148
eastern, origin astarte, i.e., divinities, greek and roman, of anatolian or aphrodite Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 397, 411, 419, 420, 722
eastern, origin dolichenos divinities, greek and roman, of anatolian or, zeus/jupiter Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 538, 539, 684
eastern, orthodox church, canon Lidonnici and Lieber (2007), Heavenly Tablets: Interpretation, Identity and Tradition in Ancient Judaism, 75, 78
eastern, orthodox theology Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 5, 345, 440
eastern, orthodox, catholic Zawanowska and Wilk (2022), The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King, 529
eastern, overview of rituals and procedures, incubation, ancient near Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 72, 73
eastern, pantheon Bernabe et al. (2013), Redefining Dionysos, 264
eastern, pantheon, east Bernabe et al. (2013), Redefining Dionysos, 264
eastern, parallels, near Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 45, 54, 55
eastern, patili-priest, cult personnel, ancient near Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 612
eastern, plain and tiryns, proitids, in Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 165, 169, 306, 307
eastern, poems, innocent suffering of the just man, in ancient near Toloni (2022), The Story of Tobit: A Comparative Literary Analysis, 69, 72, 111, 152
eastern, practices, near Sommerstein and Torrance (2014), Oaths and Swearing in Ancient Greece, 148, 245, 313
eastern, priest/priestess cult personnel, ancient near, unspecified Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 44, 47, 49, 58, 59, 60, 61, 64, 71, 613
eastern, proverbs, near Damm (2018), Religions and Education in Antiquity, 29
eastern, purifications preceding incubation, incubation, ancient near Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 73
eastern, regarded as harmful, trade Isaac (2004), The invention of racism in classical antiquity, 136, 241
eastern, regarded as trade, harmful, regarded as either harmful or advantageous Isaac (2004), The invention of racism in classical antiquity, 240
eastern, religions, ancient near Janowitz (2002), Magic in the Roman World: Pagans, Jews and Christians, 30
eastern, responses to mountains, near Konig (2022), The Folds of Olympus: Mountains in Ancient Greek and Roman Culture, 42, 357, 371
eastern, rites Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 195
eastern, ritual plowing by mesopotamian kings, religion, ancient near Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 44
eastern, rituals for restoring health, religion, ancient near Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 65, 66
eastern, role of magic circle, incubation, ancient near Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 41
eastern, role of reed gate, incubation, ancient near Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 39, 40
eastern, roman culture, talmud, babylonian, appropriation of Kalmin (2014), Migrating tales: the Talmud's narratives and their historical context, 9, 20, 48, 51, 52, 75, 80, 83, 84, 95, 96, 107, 108, 109, 110, 111, 112, 113, 114, 122, 126, 147, 164, 167, 169, 172, 176, 184, 185, 187, 188, 192, 193, 197, 198, 199, 200, 201, 202, 203, 204, 205, 218, 219, 231
eastern, roman theodosius ii emperor Edelmann-Singer et al. (2020), Sceptic and Believer in Ancient Mediterranean Religions, 17
eastern, saints, john of ephesus, lives of the Dilley (2019), Monasteries and the Care of Souls in Late Antique Christianity: Cognition and Discipline, 36, 61, 97, 243, 244
Konig (2022), The Folds of Olympus: Mountains in Ancient Greek and Roman Culture, 298, 299, 300
eastern, saints, john of lives of the ephesus Dilley (2019), Monasteries and the Care of Souls in Late Antique Christianity: Cognition and Discipline, 36, 61, 97, 243, 244
eastern, saints, john of lives of the ephesus, on entrance procedures Dilley (2019), Monasteries and the Care of Souls in Late Antique Christianity: Cognition and Discipline, 73, 74
eastern, saints, john of lives of the ephesus, on hazing Dilley (2019), Monasteries and the Care of Souls in Late Antique Christianity: Cognition and Discipline, 77
eastern, semitic cult steles housing divinities, religion, ancient near Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 70, 71
eastern, sheik, job Toloni (2022), The Story of Tobit: A Comparative Literary Analysis, 87
eastern, sin divinities, ancient near Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 50, 51, 52
eastern, sleeping atop garments, incubation, ancient near Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 73
eastern, sleeping near cult statue, incubation, ancient near Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 52, 53, 60
eastern, sleeping near offering table, incubation, ancient near Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 72
eastern, sleeping on roof incubation, ancient near Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 72, 73, 736
eastern, sleeping purely, divination, ancient near Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 43, 53, 58
eastern, societies, near Vlassopoulos (2021), Historicising Ancient Slavery, 49, 64, 67, 75, 114, 121, 123, 124
eastern, sources, ionians, passim, in near Hallmannsecker (2022), Roman Ionia: Constructions of Cultural Identity in Western Asia Minor, 37
eastern, storm-god of ḫatti, divinities, ancient near Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 58, 59
eastern, style, alexander of macedon, adopts an Isaac (2004), The invention of racism in classical antiquity, 299
eastern, terra sigillata a pottery, esa Keddie (2019), Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins, 5, 205, 210
eastern, therapeutic incubation, incubation, ancient near Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 64, 65, 66
eastern, trade, pliny, the elder, on Isaac (2004), The invention of racism in classical antiquity, 230, 231
eastern, traditions, mesopotamia, ancient near Hayes (2022), The Literature of the Sages: A Re-Visioning, 442
eastern, traditions, near Poorthuis Schwartz and Turner (2009), Interaction Between Judaism and Christianity in History, Religion, Art, and Literature, 89
eastern, tunics, style, as worn by jesus Galinsky (2016), Memory in Ancient Rome and Early Christianity, 325, 332, 334
eastern, tunics, style, styles Galinsky (2016), Memory in Ancient Rome and Early Christianity, 332, 334
eastern, tunics, style, surviving examples Galinsky (2016), Memory in Ancient Rome and Early Christianity, 332
eastern, uliliyašši, divinities, ancient near Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 611
eastern, ullikummi, near myth, parallel with homer Feldman (2006), Judaism and Hellenism Reconsidered, 506
eastern, use of incense, incubation, ancient near Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 73
eastern, vassal treaties, ancient near Kaplan (2015), My Perfect One: Typology and Early Rabbinic Interpretation of Song of Songs, 5, 6, 102, 118, 127
eastern, views, creation, ancient near McDonough (2009), Christ as Creator: Origins of a New Testament Doctrine, 53, 54, 55, 56, 86, 87, 136, 149
eastern, vs. western plain apollo pythios, delphi Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 150, 165, 166, 167
eastern, vs. western, valentinianism Mcglothlin (2018), Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism, 136, 138
eastern, wisdom alexander polyhistor, mediator of adler Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 193
eastern, wisdom tradition, wisdom literature, near Merz and Tieleman (2012), Ambrosiaster's Political Theology, 157, 158, 206
eastern, with burrowing bird, divination, ancient near Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 49
eastern, words in greek, near Feldman (2006), Judaism and Hellenism Reconsidered, 39
eastern, world, dog, in ancient Toloni (2022), The Story of Tobit: A Comparative Literary Analysis, 56
eastern, zababa, divinities, ancient near Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 65
eastern, zaqīqu/ziqīqu, dream divinities, ancient near spirit Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 32, 40, 41, 744
eastern, zaqīqu/ziqīqu, lesser dream divinities, ancient near spirits Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 41
eastern, zaqīqu/ziqīqu, ritual cult personnel, ancient near experts, ? Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 51, 52, 62, 63
eastern, šamaš, divinities, ancient near Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 41, 50
eastern, šangûm-priest, cult personnel, ancient near Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 59
eastern, ḫuwaši stones, religion, ancient near Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 70
easterners, effeminacy, of Isaac (2004), The invention of racism in classical antiquity, 232, 233, 292, 307, 308, 338, 339, 340, 341, 395, 396
easterners, parthians, seen as different from syrians and other Isaac (2004), The invention of racism in classical antiquity, 373, 377
empire, eastern, roman Monnickendam (2020), Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian, 1, 4, 10, 37, 41, 96, 109, 164, 169
law, eastern, influence, roman Monnickendam (2020), Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian, 39
“eastern”, culture, carpe diem, in Rohland (2022), Carpe Diem: The Poetics of Presence in Greek and Latin Literature, 39

List of validated texts:
9 validated results for "eastern"
1. Hebrew Bible, Genesis, 1.2, 1.26, 5.1, 5.3 (9th cent. BCE - 3rd cent. BCE)
 Tagged with subjects: • Alexander Polyhistor, Mediator of eastern wisdom (Adler) • Creation, Ancient Near Eastern views • Diaspora, Eastern • Near Eastern Parallels, Canaanite • Near Eastern Parallels, Mesopotamian

 Found in books: Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 34, 105, 115, 119; McDonough (2009), Christ as Creator: Origins of a New Testament Doctrine, 53, 87, 136, 149; Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 193; Toloni (2022), The Story of Tobit: A Comparative Literary Analysis, 200

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1.2 וְהָאָרֶץ הָיְתָה תֹהוּ וָבֹהוּ וְחֹשֶׁךְ עַל־פְּנֵי תְהוֹם וְרוּחַ אֱלֹהִים מְרַחֶפֶת עַל־פְּנֵי הַמָּיִם׃
1.2 וַיֹּאמֶר אֱלֹהִים יִשְׁרְצוּ הַמַּיִם שֶׁרֶץ נֶפֶשׁ חַיָּה וְעוֹף יְעוֹפֵף עַל־הָאָרֶץ עַל־פְּנֵי רְקִיעַ הַשָּׁמָיִם׃

1.26 וַיֹּאמֶר אֱלֹהִים נַעֲשֶׂה אָדָם בְּצַלְמֵנוּ כִּדְמוּתֵנוּ וְיִרְדּוּ בִדְגַת הַיָּם וּבְעוֹף הַשָּׁמַיִם וּבַבְּהֵמָה וּבְכָל־הָאָרֶץ וּבְכָל־הָרֶמֶשׂ הָרֹמֵשׂ עַל־הָאָרֶץ׃
5.1 וַיְחִי אֱנוֹשׁ אַחֲרֵי הוֹלִידוֹ אֶת־קֵינָן חֲמֵשׁ עֶשְׂרֵה שָׁנָה וּשְׁמֹנֶה מֵאוֹת שָׁנָה וַיּוֹלֶד בָּנִים וּבָנוֹת׃
5.1 זֶה סֵפֶר תּוֹלְדֹת אָדָם בְּיוֹם בְּרֹא אֱלֹהִים אָדָם בִּדְמוּת אֱלֹהִים עָשָׂה אֹתוֹ׃
5.3 וַיְחִי אָדָם שְׁלֹשִׁים וּמְאַת שָׁנָה וַיּוֹלֶד בִּדְמוּתוֹ כְּצַלְמוֹ וַיִּקְרָא אֶת־שְׁמוֹ שֵׁת׃
5.3 וַיְחִי־לֶמֶךְ אַחֲרֵי הוֹלִידוֹ אֶת־נֹחַ חָמֵשׁ וְתִשְׁעִים שָׁנָה וַחֲמֵשׁ מֵאֹת שָׁנָה וַיּוֹלֶד בָּנִים וּבָנוֹת׃' ' None		sup>
1.2 Now the earth was unformed and void, and darkness was upon the face of the deep; and the spirit of God hovered over the face of the waters.

1.26 And God said: ‘Let us make man in our image, after our likeness; and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth.’
5.1 This is the book of the generations of Adam. In the day that God created man, in the likeness of God made He him;
5.3 And Adam lived a hundred and thirty years, and begot a son in his own likeness, after his image; and called his name Seth.' ' None
2. Hebrew Bible, Hosea, 2.7, 2.15 (9th cent. BCE - 3rd cent. BCE)
 Tagged with subjects: • Near Eastern Parallels, Canaanite • Near Eastern Parallels, Mesopotamian • vassal treaties, ancient Near Eastern

 Found in books: Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 90; Kaplan (2015), My Perfect One: Typology and Early Rabbinic Interpretation of Song of Songs, 5

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2.7 כִּי זָנְתָה אִמָּם הֹבִישָׁה הוֹרָתָם כִּי אָמְרָה אֵלְכָה אַחֲרֵי מְאַהֲבַי נֹתְנֵי לַחְמִי וּמֵימַי צַמְרִי וּפִשְׁתִּי שַׁמְנִי וְשִׁקּוּיָי׃
2.15 וּפָקַדְתִּי עָלֶיהָ אֶת־יְמֵי הַבְּעָלִים אֲשֶׁר תַּקְטִיר לָהֶם וַתַּעַד נִזְמָהּ וְחֶלְיָתָהּ וַתֵּלֶךְ אַחֲרֵי מְאַהֲבֶיהָ וְאֹתִי שָׁכְחָה נְאֻם־יְהוָה׃'' None		sup>
2.7 For their mother hath played the harlot, She that conceived them hath done shamefully; For she said: ‘I will go after my lovers, That give me my bread and my water, My wool and my flax, mine oil and my drink.’
2.15 And I will visit upon her the days of the Baalim, Wherein she offered unto them, And decked herself with her ear-rings and her jewels, And went after her lovers, And forgot Me, saith the LORD.'' None
3. Hebrew Bible, Job, 1.8-1.12 (9th cent. BCE - 3rd cent. BCE)
 Tagged with subjects: • Mythic, mythology (Near Eastern, Semitic), demythologizing • innocent suffering of the just man, in Ancient Near Eastern poems

 Found in books: Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 81; Toloni (2022), The Story of Tobit: A Comparative Literary Analysis, 72, 111, 152

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1.8 וַיֹּאמֶר יְהוָה אֶל־הַשָּׂטָן הֲשַׂמְתָּ לִבְּךָ עַל־עַבְדִּי אִיּוֹב כִּי אֵין כָּמֹהוּ בָּאָרֶץ אִישׁ תָּם וְיָשָׁר יְרֵא אֱלֹהִים וְסָר מֵרָע׃ 1.9 וַיַּעַן הַשָּׂטָן אֶת־יְהוָה וַיֹּאמַר הַחִנָּם יָרֵא אִיּוֹב אֱלֹהִים׃' '1.11 וְאוּלָם שְׁלַח־נָא יָדְךָ וְגַע בְּכָל־אֲשֶׁר־לוֹ אִם־לֹא עַל־פָּנֶיךָ יְבָרֲכֶךָּ׃ 1.12 וַיֹּאמֶר יְהוָה אֶל־הַשָּׂטָן הִנֵּה כָל־אֲשֶׁר־לוֹ בְּיָדֶךָ רַק אֵלָיו אַל־תִּשְׁלַח יָדֶךָ וַיֵּצֵא הַשָּׂטָן מֵעִם פְּנֵי יְהוָה׃'' None		sup>
1.8 And the LORD said unto Satan: ‘Hast thou considered My servant Job, that there is none like him in the earth, a whole-hearted and an upright man, one that feareth God, and shunneth evil?’ 1.9 Then Satan answered the LORD, and said: ‘Doth Job fear God for nought? 1.10 Hast not Thou made a hedge about him, and about his house, and about all that he hath, on every side? Thou hast blessed the work of his hands, and his possessions are increased in the land. 1.11 But put forth Thy hand now, and touch all that he hath, surely he will blaspheme Thee to Thy face.’ 1.12 And the LORD said unto Satan: ‘Behold, all that he hath is in thy power; only upon himself put not forth thy hand.’ So Satan went forth from the presence of the LORD.' ' None
4. Hebrew Bible, Numbers, 19.14 (9th cent. BCE - 3rd cent. BCE)
 Tagged with subjects: • Talmud, Babylonian, appropriation of Eastern Roman culture • innocent suffering of the just man, in Ancient Near Eastern poems

 Found in books: Kalmin (2014), Migrating tales: the Talmud's narratives and their historical context, 218; Toloni (2022), The Story of Tobit: A Comparative Literary Analysis, 72

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19.14 זֹאת הַתּוֹרָה אָדָם כִּי־יָמוּת בְּאֹהֶל כָּל־הַבָּא אֶל־הָאֹהֶל וְכָל־אֲשֶׁר בָּאֹהֶל יִטְמָא שִׁבְעַת יָמִים׃'' None		sup>
19.14 This is the law: when a man dieth in a tent, every one that cometh into the tent, and every thing that is in the tent, shall be unclean seven days.'' None
5. Hebrew Bible, Psalms, 110.1 (9th cent. BCE - 3rd cent. BCE)
 Tagged with subjects: • Creation, Ancient Near Eastern views • Near Eastern Parallels, Canaanite

 Found in books: Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 84; McDonough (2009), Christ as Creator: Origins of a New Testament Doctrine, 86

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110.1 לְדָוִד מִזְמוֹר נְאֻם יְהוָה לַאדֹנִי שֵׁב לִימִינִי עַד־אָשִׁית אֹיְבֶיךָ הֲדֹם לְרַגְלֶיךָ׃'' None		sup>
110.1 A Psalm of David. The LORD saith unto my lord: ‘Sit thou at My right hand, until I make thine enemies thy footstool.'"" None
6. None, None, nan (9th cent. BCE - 3rd cent. BCE)
 Tagged with subjects: • Creation, Ancient Near Eastern views • Diaspora, Eastern

 Found in books: McDonough (2009), Christ as Creator: Origins of a New Testament Doctrine, 86; Toloni (2022), The Story of Tobit: A Comparative Literary Analysis, 207
7. Hebrew Bible, 1 Samuel, 28.6 (8th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • Divination (ancient Near Eastern), auditory dream/epiphany • Incubation (ancient Near Eastern) • Near Eastern Parallels, Canaanite

 Found in books: Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 80; Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 68

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28.6 וַיִּשְׁאַל שָׁאוּל בַּיהוָה וְלֹא עָנָהוּ יְהוָה גַּם בַּחֲלֹמוֹת גַּם בָּאוּרִים גַּם בַּנְּבִיאִם׃'' None		sup>
28.6 And when Sha᾽ul inquired of the Lord, the Lord answered him not, neither by dreams, nor by the Urim, nor by prophets.'' None
8. Homer, Iliad, 1.62-1.63, 5.412 (8th cent. BCE - 7th cent. BCE)
 Tagged with subjects: • Baal-Anath text, Near Eastern epic, parallel with Homer • Cult personnel (ancient near eastern), and incubation/dream-divination • Cult personnel (ancient near eastern), priest/priestess (unspecified) • Divination (ancient Near Eastern), auditory dream/epiphany • Divination (ancient Near Eastern), epiphany • Divination (ancient Near Eastern), sleeping purely • Divinities (ancient Near Eastern), Ištar • Divinities (ancient Near Eastern), Storm-god of Ḫatti • Incubation (ancient Near Eastern) • Incubation (ancient Near Eastern), by cult personnel • Proitids, in eastern Plain and Tiryns • omen lists, Near Eastern

 Found in books: Feldman (2006), Judaism and Hellenism Reconsidered, 46; Johnston (2008), Ancient Greek Divination, 134; Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 306; Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 58

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1.62 ἀλλʼ ἄγε δή τινα μάντιν ἐρείομεν ἢ ἱερῆα 1.63 ἢ καὶ ὀνειροπόλον, καὶ γάρ τʼ ὄναρ ἐκ Διός ἐστιν,
5.412 μὴ δὴν Αἰγιάλεια περίφρων Ἀδρηστίνη'' None		sup>
1.62 if war and pestilence alike are to ravage the Achaeans. But come, let us ask some seer or priest, or some reader of dreams—for a dream too is from Zeus—who might say why Phoebus Apollo is so angry, whether he finds fault with a vow or a hecatomb; 1.63 if war and pestilence alike are to ravage the Achaeans. But come, let us ask some seer or priest, or some reader of dreams—for a dream too is from Zeus—who might say why Phoebus Apollo is so angry, whether he finds fault with a vow or a hecatomb; ' "
5.412 Wherefore now let Tydeus' son, for all he is so mighty, beware lest one better than thou fight against him, lest in sooth Aegialeia, the daughter of Adrastus, passing wise, wake from sleep with her long lamentings all her household, as she wails for her wedded husband, the best man of the Achaeans, even she, "' None
9. Babylonian Talmud, Qiddushin, None (3rd cent. CE - 6th cent. CE)
 Tagged with subjects: • Mesopotamia, Ancient Near Eastern traditions • Near Eastern Parallels, Canaanite • Near Eastern Parallels, Mesopotamian • mythology, Ancient Near Eastern

 Found in books: Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 39; Hayes (2022), The Literature of the Sages: A Re-Visioning, 442

29b כל היכא דליכא אלא חמש סלעים הוא קודם לבנו מאי טעמא מצוה דגופיה עדיפא כי פליגי היכא דאיכא חמש משועבדים וחמש בני חורין,ר\' יהודה סבר מלוה דכתיב בתורה ככתובה בשטר דמיא בהני חמש פריק לבריה ואזיל כהן וטריף ליה לחמש משועבדים לדידיה,ורבנן סברי מלוה דכתיב באורייתא לאו ככתובה בשטר דמיא והילכך מצוה דגופיה עדיף,ת"ר לפדות את בנו ולעלות לרגל פודה את בנו ואחר כך עולה לרגל ר\' יהודה אומר עולה לרגל ואח"כ פודה את בנו שזו מצוה עוברת וזו מצוה שאינה עוברת,בשלמא לר\' יהודה כדקאמר טעמא אלא רבנן מאי טעמייהו דאמר קרא (שמות לד, כ) כל בכור בניך תפדה והדר לא יראו פני ריקם,ת"ר מנין שאם היו לו חמשה בנים מחמש נשים שחייב לפדות כולן ת"ל כל בכור בניך תפדה פשיטא בפטר רחם תלא רחמנא,מהו דתימא נילף בכור בכור מנחלה מה להלן ראשית אונו אף כאן ראשית אונו קמ"ל:,ללמדו תורה: מנלן דכתיב (דברים יא, יט) ולמדתם אותם את בניכם והיכא דלא אגמריה אבוה מיחייב איהו למיגמר נפשיה דכתיב ולמדתם,איהי מנלן דלא מיחייבא דכתיב ולימדתם ולמדתם כל שמצווה ללמוד מצווה ללמד וכל שאינו מצווה ללמוד אינו מצווה ללמד,ואיהי מנלן דלא מיחייבה למילף נפשה דכתיב ולימדתם ולמדתם כל שאחרים מצווין ללמדו מצווה ללמד את עצמו וכל שאין אחרים מצווין ללמדו אין מצווה ללמד את עצמו ומנין שאין אחרים מצווין ללמדה דאמר קרא ולמדתם אותם את בניכם ולא בנותיכם,ת"ר הוא ללמוד ובנו ללמוד הוא קודם לבנו ר\' יהודה אומר אם בנו זריז וממולח ותלמודו מתקיים בידו בנו קודמו כי הא דרב יעקב בריה דרב אחא בר יעקב שדריה אבוה לקמיה דאביי כי אתא חזייה דלא הוה מיחדדין שמעתיה א"ל אנא עדיפא מינך תוב את דאיזיל אנא,שמע אביי דקא הוה אתי הוה ההוא מזיק בי רבנן דאביי דכי הוו עיילי בתרין אפי\' ביממא הוו מיתזקי אמר להו לא ליתיב ליה אינש אושפיזא אפשר דמתרחיש ניסא,על בת בההוא בי רבנן אידמי ליה כתנינא דשבעה רישוותיה כל כריעה דכרע נתר חד רישיה אמר להו למחר אי לא איתרחיש ניסא סכינתין,ת"ר ללמוד תורה ולישא אשה ילמוד תורה ואח"כ ישא אשה ואם א"א לו בלא אשה ישא אשה ואח"כ ילמוד תורה אמר רב יהודה אמר שמואל הלכה נושא אשה ואח"כ ילמוד תורה,ר\' יוחנן אמר ריחיים בצוארו ויעסוק בתורה ולא פליגי הא לן והא להו:,משתבח ליה רב חסדא לרב הונא בדרב המנונא דאדם גדול הוא א"ל כשיבא לידך הביאהו לידי כי אתא חזייה דלא פריס סודרא א"ל מאי טעמא לא פריסת סודרא א"ל דלא נסיבנא אהדרינהו לאפיה מיניה א"ל חזי דלא חזית להו לאפי עד דנסבת,רב הונא לטעמיה דאמר בן עשרים שנה ולא נשא אשה כל ימיו בעבירה בעבירה סלקא דעתך אלא אימא כל ימיו בהרהור עבירה,אמר רבא וכן תנא דבי ר\' ישמעאל עד כ\' שנה יושב הקב"ה ומצפה לאדם מתי ישא אשה כיון שהגיע כ\' ולא נשא אומר תיפח עצמותיו,אמר רב חסדא האי דעדיפנא מחבראי דנסיבנא בשיתסר ואי הוה נסיבנא בארביסר'' None29b that anywhere that there are only five sela available, i.e., enough to redeem only one man, and one is obligated to redeem both himself and his son, he, the father, takes precedence over his son. What is the reason? It is that his own mitzva is preferable to one that he performs on behalf of others. When they disagree is in a case where there is land worth five sela that is liened property that has been sold, i.e., he sold this land to other people but it can be reclaimed by his prior creditor, and five sela which is entirely unsold property.,And the reasoning behind the dispute is as follows: Rabbi Yehuda maintains that a loan that is written in the Torah, i.e., any ficial obligation that applies by Torah law, is considered as though it is written in a document, and therefore it can be collected from liened property, like any loan recorded in a document. This means that the liened property worth five sela is available for one’s own redemption, but not for that of his son, as the sale of the property occurred before the birth of his firstborn. Consequently, with these five sela upon which there is no lien he redeems his son, and the priest goes and repossesses the land worth five sela that is liened property for his own redemption. In this manner one can fulfill both mitzvot.,And the Rabbis maintain: A loan that is written in the Torah is not considered as though it is written in a document, since buyers will not be aware of this obligation, so that they should be aware that the land may be repossessed. And therefore there is no advantage for this man to redeem his son with the five sela upon which there is no lien, and his own mitzva is preferable, which means he redeems himself with the free land. With the liened property that is left he cannot redeem his son, as the land was sold before the birth of his firstborn.,The Sages taught: If one has money to redeem his son and to ascend to Jerusalem on the pilgrimage Festival, he redeems his son and then ascends to Jerusalem on the pilgrimage Festival. Rabbi Yehuda says: He ascends to Jerusalem on the pilgrimage Festival and then redeems his son. His reasoning is that this trip to Jerusalem for the pilgrimage Festival is a mitzva whose time soon passes, and this, the redemption of the firstborn son, is a mitzva whose time does not soon pass, as it can be fulfilled later.,The Gemara asks: Granted, according to the opinion of Rabbi Yehuda, it is as he stated in his reasoning, i.e., Rabbi Yehuda provided the rationale for his opinion. But what is the reasoning of the Rabbis, who say that he should first redeem his son? The Gemara answers that the reason is that the verse states: “All the firstborn of your sons you shall redeem” (Exodus 34:20), and it then states, in the same verse: “And none shall appear before me empty,” referring to the pilgrimage Festival in Jerusalem. The order of the verse indicates that one should redeem his firstborn son before traveling to Jerusalem on the pilgrimage Festival.,The Sages taught: From where is it derived that if one had five firstborn sons, from five different women, he is obligated to redeem them all? The verse states: “All the firstborn of your sons you shall redeem” (Exodus 34:20), and the emphasis of “all” includes any of one’s firstborn sons. The Gemara asks: Isn’t it obvious this is the case? After all, the Merciful One made this mitzva dependent upon the opening of the womb, as it states: “Sanctify to Me all the firstborn, whoever opens the womb” (Exodus 13:2). Since each of these sons is the firstborn of his mother, it is clear that the father is required to redeem each of them.,The Gemara answers that this ruling is necessary lest you say that we should derive a verbal analogy between “firstborn” stated here and “firstborn” from the verses dealing with inheritance: Just as there, the verse describes a firstborn who receives a double portion of the inheritance as: “The first fruit of his strength” (Deuteronomy 21:17), i.e., he is the firstborn son to his father, and not the first child born to his mother; so too here, with regard to the redemption of the firstborn son, it is referring to the first fruit of his strength, which would mean that the father need redeem only his oldest child. Therefore, this baraita teaches us that this is not the case. Rather, every firstborn son to his mother must be redeemed.,§ The baraita teaches that a father is obligated to teach his son Torah. The Gemara asks: From where do we derive this requirement? As it is written: “And you shall teach them velimadtem to your sons” (Deuteronomy 11:19). And in a case where his father did not teach him he is obligated to teach himself, as it is written, i.e., the verse can be read with a different vocalization: And you shall study ulmadtem.,From where do we derive that a woman is not obligated to teach her son Torah? As it is written: “And you shall teach velimadtem,” which can be read as: And you shall study ulmadtem. This indicates that whoever is commanded to study Torah is commanded to teach, and whoever is not commanded to study is not commanded to teach. Since a woman is not obligated to learn Torah, she is likewise not obligated to teach it.,The Gemara asks: And from where do we derive that she is not obligated to teach herself? The Gemara answers: As it is written: “And you shall teach velimadtem,” which can be read as: And you shall study ulmadtem, which indicates that whoever others are commanded to teach is commanded to teach himself, and whoever others are not commanded to teach is not commanded to teach himself. And from where is it derived that others are not commanded to teach a woman? As the verse states: “And you shall teach them to your sons” (Deuteronomy 11:19), which emphasizes: Your sons and not your daughters.,The Sages taught: If one wishes to study Torah himself and his son also wants to study, he takes precedence over his son. Rabbi Yehuda says: If his son is diligent and sharp, and his study will endure, his son takes precedence over him. This is like that anecdote which is told about Rav Ya’akov, son of Rav Aḥa bar Ya’akov, whose father sent him to Abaye to study Torah. When the son came home, his father saw that his studies were not sharp, as he was insufficiently bright. Rav Aḥa bar Ya’akov said to his son: I am preferable to you, and it is better that I go and study. Therefore, you sit and handle the affairs of the house so that I can go and study.,Abaye heard that Rav Aḥa bar Ya’akov was coming. There was a certain demon in the study hall of Abaye, which was so powerful that when two people would enter they would be harmed, even during the day. Abaye said to the people of the town: Do not give Rav Aḥa bar Ya’akov lodging ushpiza so that he will be forced to spend the night in the study hall. Since Rav Aḥa bar Ya’akov is a righteous man, perhaps a miracle will occur on his behalf and he will kill the demon.,Rav Aḥa found no place to spend the night, and he entered and spent the night in that study hall of the Sages. The demon appeared to him like a serpent with seven heads. Rav Aḥa bar Ya’akov began to pray, and with every bow that he bowed one of the demon’s heads fell off, until it eventually died. The next day Rav Aḥa said to the townspeople: If a miracle had not occurred, you would have placed me in danger.,The Sages taught: If one has to decide whether to study Torah or to marry a woman, which should he do first? He should study Torah and afterward marry a woman. And if it is impossible for him to be without a wife, he should marry a woman and then study Torah. Rav Yehuda says that Shmuel says: The halakha is that one should marry a woman and afterward study Torah.,Rabbi Yoḥa says: How can one do this? With a millstone hanging from his neck, i.e., with the responsibility of providing for his family weighing upon him, can he engage in Torah study? The Gemara comments: And the amora’im do not disagree; this is for us and that is for them. In other words, one statement applies to the residents of Babylonia, whereas the other is referring to those living in Eretz Yisrael.,§ With regard to marriage, the Gemara relates: Rav Ḥisda would praise Rav Hamnuna to Rav Huna by saying that he is a great man. Rav Huna said to him: When he comes to you, send him to me. When Rav Hamnuna came before him, Rav Huna saw that he did not cover his head with a cloth, as Torah scholars did. Rav Huna said to him: What is the reason that you do not cover your head with a cloth? Rav Hamnuna said to him: The reason is that I am not married, and it was not customary for unmarried men to cover their heads with a cloth. Rav Huna turned his face away from him in rebuke, and he said to him: See to it that you do not see my face until you marry.,The Gemara notes: Rav Huna conforms to his standard line of reasoning, as he says: If one is twenty years old and has not yet married a woman, all of his days will be in a state of sin concerning sexual matters. The Gemara asks: Can it enter your mind that he will be in a state of sin all of his days? Rather, say that this means the following: All of his days will be in a state of thoughts of sin, i.e., sexual thoughts. One who does not marry in his youth will become accustomed to thoughts of sexual matters, and the habit will remain with him the rest of his life.,Rava said, and similarly, the school of Rabbi Yishmael taught: Until one reaches the age of twenty years the Holy One, Blessed be He, sits and waits for a man, saying: When will he marry a woman? Once he reaches the age of twenty and has not married, He says: Let his bones swell, i.e., he is cursed and God is no longer concerned about him.,Rav Ḥisda said: The fact that I am superior to my colleagues is because I married at the age of sixteen, and if I would have married at the age of fourteen,'' None



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