The Ancient Mediterranean Religions Index Database

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Please note: the results are produced through a computerized process which may frequently lead to errors, both in incorrect tagging and in other issues. Please use with caution.
Due to load times, full text fetching is currently attempted for validated results only.
Full texts for Hebrew Bible and rabbinic texts is kindly supplied by Sefaria; for Greek and Latin texts, by Perseus Scaife, for the Quran, by Tanzil.net

For a list of book indices included, see here.

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All subjects (including unvalidated):

subject	book bibliographic info
groom	Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 265, 266, 267, 268, 269, 270, 271, 272, 273, 274, 275, 276, 277, 279, 283, 285, 286, 287, 288, 289, 290, 292, 293 Rubin (2008) Time and the Life Cycle in Talmud and Midrash: Socio-Anthropological Perspectives. 16, 46, 109, 114, 116, 117, 119
groom, bride and	Rosen-Zvi (2012), The Mishnaic Sotah Ritual: Temple, Gender and Midrash, 90
grooming	Edmondson (2008), Roman Dress and the Fabrics of Roman Culture, 73, 172, 173, 174, 175, 176, 177, 178, 179, 180, 181, 182, 183, 184, 185, 186, 187, 188, 189, 190, 191, 200, 201, 242
grooms, blessing	Lieber (2014), A Vocabulary of Desire: The Song of Songs in the Early Synagogue, 71
grooms, blessing, edah, assembly, quorum, and the	Kanarek (2014), Biblical narrative and formation rabbinic law, 155, 167, 168, 169
grooms, qedushta, acrostics, in the	Lieber (2014), A Vocabulary of Desire: The Song of Songs in the Early Synagogue, 331, 334
grooms, qedushta, allegory, in the	Lieber (2014), A Vocabulary of Desire: The Song of Songs in the Early Synagogue, 346, 349, 350
grooms, qedushta, eden, in the	Lieber (2014), A Vocabulary of Desire: The Song of Songs in the Early Synagogue, 320, 350, 351
grooms, qedushta, eros, in the	Lieber (2014), A Vocabulary of Desire: The Song of Songs in the Early Synagogue, 353, 354
grooms, qedushta, exile, in the	Lieber (2014), A Vocabulary of Desire: The Song of Songs in the Early Synagogue, 358
grooms, qedushta, garden imagery, in the	Lieber (2014), A Vocabulary of Desire: The Song of Songs in the Early Synagogue, 350, 351, 352
grooms, qedushta, golden calf, omitted from the	Lieber (2014), A Vocabulary of Desire: The Song of Songs in the Early Synagogue, 358
grooms, qedushta, meshallesh, in the	Lieber (2014), A Vocabulary of Desire: The Song of Songs in the Early Synagogue, 353
grooms, qedushta, qedusha, in the	Lieber (2014), A Vocabulary of Desire: The Song of Songs in the Early Synagogue, 348, 349, 356
grooms, qedushta, rahit, rehitim, in the	Lieber (2014), A Vocabulary of Desire: The Song of Songs in the Early Synagogue, 346, 347, 348, 349, 352, 354, 358
grooms, qedushta, silluq, contains motif of restoration in the	Lieber (2014), A Vocabulary of Desire: The Song of Songs in the Early Synagogue, 349, 350, 353, 354
grooms, qedushta, song and singing, a motif in the	Lieber (2014), A Vocabulary of Desire: The Song of Songs in the Early Synagogue, 353, 354, 355, 356, 395
grooms, qedushta, the, qallir	Lieber (2014), A Vocabulary of Desire: The Song of Songs in the Early Synagogue, 317, 319, 320, 321, 322, 323, 324, 325, 326, 327, 328, 329, 330, 331, 332, 333, 334, 335, 336, 337, 338, 339, 340, 341, 342, 343, 344, 345, 346, 347, 348, 349, 350, 351, 352, 353, 354, 355, 356, 358
grooms, qedushta, the, qallir, allegorical and literal mingled in	Lieber (2014), A Vocabulary of Desire: The Song of Songs in the Early Synagogue, 346, 349, 350
grooms, qedushta, the, qallir, brightness or luminosity of	Lieber (2014), A Vocabulary of Desire: The Song of Songs in the Early Synagogue, 358
grooms, qedushta, the, qallir, covenant celebrated in	Lieber (2014), A Vocabulary of Desire: The Song of Songs in the Early Synagogue, 86
grooms, qedushta, the, qallir, occasion for performance of	Lieber (2014), A Vocabulary of Desire: The Song of Songs in the Early Synagogue, 346
grooms, qedushta, the, qallir, pervaded by the language of the song of songs	Lieber (2014), A Vocabulary of Desire: The Song of Songs in the Early Synagogue, 353
grooms, qedushta, the, qallir, song and singing as motifs in	Lieber (2014), A Vocabulary of Desire: The Song of Songs in the Early Synagogue, 353, 354, 355, 356, 395
grooms, qedushta, the, qallir, structure of not entirely determined by the song of songs	Lieber (2014), A Vocabulary of Desire: The Song of Songs in the Early Synagogue, 15, 16
grooms, qedushta, the, qallir, wedding imagery and themes in	Lieber (2014), A Vocabulary of Desire: The Song of Songs in the Early Synagogue, 71, 72, 346, 347, 348, 349, 350, 351, 352
grooms, qedushta, wedding customs, in the	Lieber (2014), A Vocabulary of Desire: The Song of Songs in the Early Synagogue, 347, 355, 356
groom’s, dress	Edmondson (2008), Roman Dress and the Fabrics of Roman Culture, 156

List of validated texts:

6 validated results for "groom"

1. Hebrew Bible, Song of Songs, 4.1 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Christ, as bridegroom • Grooms Qedushta, The (Qallir) • Grooms Qedushta, The (Qallir), pervaded by the language of the Song of Songs • Grooms Qedushta, The (Qallir), song and singing as motifs in • eros, in The Grooms Qedushta • meshallesh, in The Grooms Qedushta • silluq,contains motif of restoration in The Grooms Qedushta • song and singing, a motif in The Grooms Qedushta

Found in books: Conybeare (2000), Abused Bodies in Roman Epic, 112; Lieber (2014), A Vocabulary of Desire: The Song of Songs in the Early Synagogue, 353

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4.1 הִנָּךְ יָפָה רַעְיָתִי הִנָּךְ יָפָה עֵינַיִךְ יוֹנִים מִבַּעַד לְצַמָּתֵךְ שַׂעְרֵךְ כְּעֵדֶר הָעִזִּים שֶׁגָּלְשׁוּ מֵהַר גִּלְעָד׃^4.1 מַה־יָּפוּ דֹדַיִךְ אֲחֹתִי כַלָּה מַה־טֹּבוּ דֹדַיִךְ מִיַּיִן וְרֵיחַ שְׁמָנַיִךְ מִכָּל־בְּשָׂמִים׃ ' None

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4.1 Behold, thou art fair, my love; behold, thou art fair; Thine eyes are as doves behind thy veil; Thy hair is as a flock of goats, that trail down from mount Gilead.'' None

2. None, None, nan (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Groom • Grooms Qedushta, The (Qallir) • Grooms Qedushta, The (Qallir), brightness or luminosity of • Grooms Qedushta, The (Qallir), wedding imagery and themes in • Qedusha,in The Grooms Qedushta • exile, in The Grooms Qedushta • golden calf, omitted from The Grooms Qedushta • rahit, rehitim, in The Grooms Qedushta

Found in books: Lieber (2014), A Vocabulary of Desire: The Song of Songs in the Early Synagogue, 348, 358; Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 283

3. Hebrew Bible, Isaiah, 61.10 (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Grooms Qedushta, The (Qallir) • Grooms Qedushta, The (Qallir), song and singing as motifs in • Qedusha,in The Grooms Qedushta • bridegroom • song and singing, a motif in The Grooms Qedushta • wedding customs, in The Grooms Qedushta

Found in books: Lieber (2014), A Vocabulary of Desire: The Song of Songs in the Early Synagogue, 317, 319, 324, 336, 344, 356; Lynskey (2021), Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics, 74

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61.10 I will greatly rejoice in the LORD, My soul shall be joyful in my God; For He hath clothed me with the garments of salvation, He hath covered me with the robe of victory, As a bridegroom putteth on a priestly diadem, And as a bride adorneth herself with her jewels.'' None

4. Mishnah, Megillah, 4.3 (1st cent. CE - 3rd cent. CE)
Tagged with subjects: • Edah (assembly, quorum), and the grooms blessing • Grooms Blessing • Grooms Qedushta, The (Qallir), wedding imagery and themes in

Found in books: Kanarek (2014), Biblical narrative and formation rabbinic law, 155, 167; Lieber (2014), A Vocabulary of Desire: The Song of Songs in the Early Synagogue, 71

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4.3 אֵין פּוֹרְסִין אֶת שְׁמַע, וְאֵין עוֹבְרִין לִפְנֵי הַתֵּבָה, וְאֵין נוֹשְׂאִין אֶת כַּפֵּיהֶם, וְאֵין קוֹרִין בַּתּוֹרָה, וְאֵין מַפְטִירִין בַּנָּבִיא, וְאֵין עוֹשִׂין מַעֲמָד וּמוֹשָׁב, וְאֵין אוֹמְרִים בִּרְכַּת אֲבֵלִים וְתַנְחוּמֵי אֲבֵלִים וּבִרְכַּת חֲתָנִים, וְאֵין מְזַמְּנִין בַּשֵּׁם, פָּחוֹת מֵעֲשָׂרָה. וּבַקַּרְקָעוֹת, תִּשְׁעָה וְכֹהֵן. וְאָדָם, כַּיּוֹצֵא בָּהֶן:'' None

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4.3 They do not recite the Shema responsively, And they do not pass before the ark; And the the priests do not lift up their hands; And they do not read the Torah publicly; And they do not conclude with a haftarah from the prophets; And they do not make stops at funeral processions; And they do not say the blessing for mourners, or the comfort of mourners, or the blessing of bridegrooms; And they do not mention God’s name in the invitation to say Birkat Hamazon; Except in the presence of ten. For redeeming sanctified land nine and a priest are sufficient, and similarly with human beings.'' None

5. Tosefta, Ketuvot, 1.4 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Groom • bride and groom • bridegrooms blessing

Found in books: Monnickendam (2020), Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian, 105; Rosen-Zvi (2012), The Mishnaic Sotah Ritual: Temple, Gender and Midrash, 90; Rubin (2008) Time and the Life Cycle in Talmud and Midrash: Socio-Anthropological Perspectives. 117

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1.4 בוגרת ואיילונית כתובתן מאתים נשאת בחזקת שהיא כשירה ונמצאת איילונית אין לה כתובה רצה לקיים נותן כתובה מנה.'' None

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1.4 An adult woman and a woman incapable of having children (aylonit)—their ketubah is 200. If she is married on the presumption that she was fit to bear children but it turned out that she was incapable, she has no ketubah. If he wants to uphold it, he gives a ketubah of 100 zuz.'' None

6. Babylonian Talmud, Ketuvot, None (3rd cent. CE - 6th cent. CE)
Tagged with subjects: • Groom • bridegrooms blessing

Found in books: Monnickendam (2020), Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian, 105; Rubin (2008) Time and the Life Cycle in Talmud and Midrash: Socio-Anthropological Perspectives. 117

^12a אמר רבה זאת אומרת כנסה בחזקת בתולה ונמצאת בעולה יש לה כתובה מנה רב אשי אמר בעלמא לעולם אימא לך לית לה כלל ושאני הכא שהרי כנסה ראשון,וניחוש שמא תחתיו זינתה אמר רב שרביא כגון שקידש ובעל לאלתר,ואיכא דמתני לה אמתניתין בתולה אלמנה גרושה חלוצה מן הנישואין כתובתן מנה ואין להן טענת בתולין בתולה מן הנישואין היכי משכחת לה כגון שנכנסה לחופה ולא נבעלה,אמר רבה זאת אומרת כנסה בחזקת בתולה ונמצאת בעולה כתובתה מנה רב אשי אמר לעולם אימא לך בעלמא לית לה כלל ושאני הכא שהרי נכנסה לחופה,וליחוש שמא תחתיו זינתה אמר רב שרביא כגון שקידש ובעל לאלתר,מאן דמתני לה אברייתא כל שכן אמתניתין ומאן דמתני לה אמתני\' אבל אברייתא לא משום דמצי אמר לה אנא אעדים סמכי:,

^12a Rabba said: That is to say, if one married a woman with the presumptive status of a virgin, as there were witnesses that she did not engage in intercourse, and she was found to be a non-virgin, she is entitled to a marriage contract of one hundred dinars. The Gemara rejects the proof. Rav Ashi said: In general, actually, I would say to you that in that case she does not receive a marriage contract at all, as it is a mistaken transaction. But here it is different, and she does not totally lose her marriage contract, because the first husband brought her into his house. Therefore, the second husband should have considered that a woman who entered her husband’s home is no longer a virgin.,The Gemara asks: And since there are witnesses that she did not engage in intercourse with the first husband, let us be concerned that perhaps she committed adultery after betrothal, while under the jurisdiction of the second husband, and rule that she is forbidden to him due to suspicion of adultery and is not entitled to a marriage contract at all. Rav Sherevya said: The baraita is referring to a case where he betrothed her and engaged in intercourse immediately. Therefore, there was no opportunity to engage in adultery between her betrothal and her marriage to the second husband.,Others taught this statement of Rabba with regard to the mishna: Concerning a virgin who is a widow, a divorcée, or a ḥalutza who achieved that status from a state of marriage, for all these women their marriage contract is one hundred dinars, and they are not subject to a claim concerning their virginity. The Gemara asks: How can you find a virgin from a state of marriage? It is in a case where she entered the wedding canopy and did not engage in intercourse.,Rabba said: That is to say, if one married a woman with the presumptive status of a virgin and she was found to be a non-virgin, her marriage contract is one hundred dinars. The Gemara rejects the proof. Rav Ashi said: In general, actually, I would say to you that in general, she does not receive a marriage contract at all, as it is a mistaken transaction. But here it is different, and she does not totally lose her marriage contract, because she entered the wedding canopy. Therefore, the second husband should have considered that a woman who entered her husband’s home is no longer a virgin.,The Gemara asks: And let us be concerned that perhaps she committed adultery after betrothal, while under the jurisdiction of the second husband. Rav Sherevya said: The baraita is referring to a case where he betrothed her and engaged in intercourse immediately. Therefore, there was no opportunity to engage in adultery between her betrothal and her marriage to the second husband.,The Gemara notes: The one who taught the exchange between Rabba and Rav Ashi with regard to the baraita, where there is explicit testimony that she did not engage in intercourse with the first husband and nevertheless no proof can be brought that if he discovers that she is not a virgin she receives a marriage contract of one hundred dinars, all the more so would he say that the same is true with regard to the mishna. And the one who taught the exchange with regard to the mishna, however, would not say the same with regard to the baraita, due to the fact that the husband could say to her: I relied on witnesses. Therefore, proof can be brought from the baraita that if he discovered that she is not a virgin, she receives a marriage contract of one hundred dinars.,who eats at the house of his father-in-law in Judea after betrothal and with-out witnesses to attest to the fact that he was not alone with his betrothed is unable to make a claim concerning virginity after marriage because in accordance with the custom in Judea, the assumption is that he secluded himself with her, and the concern is that it was he who engaged in intercourse with her.,From the fact that the mishna teaches the halakha employing the phrase: A man who eats, by inference one may conclude that there is also a place in Judea where the groom does not eat at the house of his father-in-law, and does not enter into seclusion with his betrothed. Abaye said: Conclude from it that in Judea too there are different places with different customs, as it is taught in a baraita that Rabbi Yehuda said: In Judea, at first they would seclude the groom and bride together for a brief period before their entry into the wedding canopy, so that he would grow accustomed to her companionship in order to ease the awkwardness when they would consummate the marriage. And in the Galilee they did not do so.,The baraita continues. In Judea, at first they would appoint for them two groomsmen shushvinin, one for him and one for her, in order to examine the groom and the bride at the time of their entry into the wedding canopy and thereafter, to ensure that neither would engage in deception with regard to the presence or absence of blood from the rupture of the hymen. And in the Galilee they would not do so. As the custom of appointing groomsmen would be relevant only in a case where the groom and the bride had not been together in seclusion prior to marriage, this is apparently a custom in Judea different from the first custom cited in the mishna, where they would enter into seclusion prior to marriage.,The baraita continues. In Judea, at first the groomsmen would sleep in the house in which the groom and bride sleep, in order to examine the sheet on which the marriage was consummated immediately following intercourse. This was in order to ensure that the groom would not attempt to obscure the blood of the rupture of the hymen and claim that the bride was not a virgin. And in the Galilee they would not do so.,The baraita concludes: And anyone who did not conduct himself in accordance with this custom cannot make a claim concerning virginity against the bride. The Gemara asks: Concerning which case in the baraita was this principle stated? If we say it is concerning the first clause of the baraita, regarding the custom to seclude the couple prior to marriage, in that case, the phrase: Anyone who conducted himself in accordance with this custom cannot make a claim concerning virginity, is what it needed to say, due to the concern that perhaps they had sexual relations before the marriage.,Rather, it is concerning the latter clause of the baraita: They would appoint for them two groomsmen to examine them, that the principle was stated. In that case, the phrase: Anyone who was not examined by the groomsmen, is what it needed to say, as it is dependent on the family of the bride, and not the phrase: Anyone who did not conduct himself in accordance with this custom, which indicates that it depends on him.,Abaye said: Actually, the principle is stated concerning the first clause; and emend the baraita and teach: Anyone who conducted himself in accordance with this custom. Rava said to him: But isn’t it teaching explicitly: Anyone who did not conduct himself in accordance with this custom? One should not corrupt a baraita due to a difficulty that arose in understanding it. Rather, Rava said that this is what the baraita is saying: Anyone who did not practice the custom of the Galilee in the Galilee, but instead observed the custom of Judea in the Galilee, cannot make a claim concerning virginity against the bride. Rav Ashi said: Actually, this principle could be applied concerning the latter clause, and teach: Anyone who was not examined. When it said in the baraita: Anyone who did not conduct himself in accordance with this custom, it is referring to the custom of being examined.,both a widow who is an Israelite woman and a widow who is the daughter of priests, her marriage contract is one hundred dinars. A court of priests would collect a marriage contract of four hundred dinars for a virgin daughter of a priest, twice the sum of the standard marriage contract for a virgin, and the Sages did not reprimand them.,taught in a baraita: And for a widow who is the daughter of priests, her marriage contract is two hundred dinars. The Gemara asks: But didn’t we learn in the mishna: For both a widow who is an Israelite woman and a widow who is the daughter of priests, their marriage contract is one hundred dinars?,Rav Ashi said: There were two ordices instituted: Initially, the court of priests instituted for a virgin daughter of a priest a marriage contract of four hundred dinars, and for a widow, a marriage contract of one hundred dinars.'' None

Please note: the results are produced through a computerized process which may frequently lead to errors, both in incorrect tagging and in other issues. Please use with caution.
Due to load times, full text fetching is currently attempted for validated results only.
Full texts for Hebrew Bible and rabbinic texts is kindly supplied by Sefaria; for Greek and Latin texts, by Perseus Scaife, for the Quran, by Tanzil.net

For a list of book indices included, see here.

Tiresias: The Ancient Mediterranean Religions Source Database