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subject book bibliographic info
express, antichresis Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 260, 261, 262
express, emotion, consolation writings, christian consoling can Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 391, 392, 393, 394, 395
express, isis, majesty of power to Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 325
express, magna mater, see great mother majesty, of our goddess, power to Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 325
express, praise of isis, thousand, mouths and tongues, not enough to Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 325
express, seneca, the younger, stoic, seneca's consolations do not grief, but do acknowledge loss Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 165, 390, 394
expressed, as reinterpretation of past practices, social change Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 268, 270, 297, 319
expressed, in damascus document, halakhic legal tradition Shemesh (2009), Halakhah in the Making: The Development of Jewish Law from Qumran to the Rabbis. 18
expressed, in familial unity among christ-followers, language, in ephesians Black, Thomas, and Thompson (2022), Ephesos as a Religious Center under the Principate. 205, 212, 213, 214, 215, 218, 219, 220, 223, 224
expressed, in jubilees, book of halakhic legal tradition Shemesh (2009), Halakhah in the Making: The Development of Jewish Law from Qumran to the Rabbis. 18, 109
expressed, in law, rationality Ando (2013), Imperial Ideology and Provincial Loyalty in the Roman Empire, 378, 379, 380, 381
expressed, in miqsat maºase ha-torah, mmt, a.k.a. “halakhic letter”, halakhic legal tradition Shemesh (2009), Halakhah in the Making: The Development of Jewish Law from Qumran to the Rabbis. 18, 129
expressed, in narcissism, and modesty, narration, pudor Kaster(2005), Emotion, Restraint, and Community in Ancient Rome, 40
expressed, in song, panhellenism Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 181, 182, 183, 184, 185, 186, 187, 188, 189, 190, 191, 192, 193, 194, 195, 196, 197, 198, 199, 200, 201, 202, 203, 204, 205, 206, 207, 208, 209, 210, 211, 212, 213, 214, 215, 216, 217, 218, 219, 220, 221, 222, 223
expressed, in soteria, eschatological hopes, not Jim (2022), Saviour Gods and Soteria in Ancient Greece, 216, 228
expressed, in source texts, genuine humanness Dürr (2022), Paul on the Human Vocation: Reason Language in Romans and Ancient Philosophical Tradition, 123, 128, 129, 130, 131, 132, 133
expressed, in tannaitic literature, accepted views Shemesh (2009), Halakhah in the Making: The Development of Jewish Law from Qumran to the Rabbis. 67
expressed, in temple scroll, halakhic legal tradition Shemesh (2009), Halakhah in the Making: The Development of Jewish Law from Qumran to the Rabbis. 18
expressed, in votives, votive offerings, change of social status Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 290
expressed, theatres, public opinion Jenkyns (2013), God, Space, and City in the Roman Imagination, 2, 10, 11, 37, 139
expresses, emotion, basil of caesarea, church father Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 391, 394
expressing, a unified world-view, xenophanes Tor (2017), Mortal and Divine in Early Greek Epistemology, 148, 149, 150
expressing, ambiguity, nomos, in tension Hayes (2022), The Literature of the Sages: A Re-Visioning, 482, 483, 558
expressing, an epistemological framework, hesiod Tor (2017), Mortal and Divine in Early Greek Epistemology, 53, 101, 102, 103, 309, 310, 340
expressing, anger, gender roles, in Braund and Most (2004), Ancient Anger: Perspectives from Homer to Galen, 130, 132, 135, 136, 140, 141, 142, 176, 177, 178, 179, 180, 181, 182
expressing, inferiority, counter-gifts Gygax and Zuiderhoek (2021), Benefactors and the Polis: The Public Gift in the Greek Cities from the Homeric World to Late Antiquity, 72
expressing, parmenides own views, parmenides, doxa Tor (2017), Mortal and Divine in Early Greek Epistemology, 167, 199, 200, 201, 215, 216, 220
expression, allēgoria Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 98
expression, athenaeus, author, formulae of Gorman, Gorman (2014), Corrupting Luxury in Ancient Greek Literature. 212, 213, 214, 215, 216, 217, 218, 219, 220, 221, 222, 223, 224, 225, 226, 227, 228, 229, 230, 231, 232, 233, 234, 235, 236, 237, 238, 239
expression, bodily Lateiner and Spatharas (2016), The Ancient Emotion of Disgust, 7, 9, 10, 25, 87, 88, 89, 90, 94, 95, 96, 97, 98, 102, 134, 245
expression, consensus, mechanisms for Ando (2013), Imperial Ideology and Provincial Loyalty in the Roman Empire, 133, 199, 200, 201, 202, 203, 204
expression, emotion, of by rabbis in presence of non-rabbis Kalmin (1998), The Sage in Jewish Society of Late Antiquity, 40, 41
expression, emotion, of by tannaim more frequent than by amoraim Kalmin (1998), The Sage in Jewish Society of Late Antiquity, 129
expression, experimenting gnomic with Versnel (2011), Coping with the Gods: Wayward Readings in Greek Theology, 221
expression, facial Borg (2008), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 162
Lateiner and Spatharas (2016), The Ancient Emotion of Disgust, 9, 18
expression, for hopes of soteria, soter, as an alternative Jim (2022), Saviour Gods and Soteria in Ancient Greece, 20
expression, gardens of adonis Ruiz and Puertas (2021), Emperors and Emperorship in Late Antiquity: Images and Narratives, 105, 108
expression, modes, of Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 247
expression, of a fear of menstrual pollution, menstruants/niddah, earliest Cohen (2010), The Significance of Yavneh and other Essays in Jewish Hellenism, 387, 388
expression, of anger, women Braund and Most (2004), Ancient Anger: Perspectives from Homer to Galen, 86, 130, 132, 135, 136, 140, 141, 142
expression, of carpe diem Rohland (2022), Carpe Diem: The Poetics of Presence in Greek and Latin Literature, 36, 131, 132, 133, 199, 209
expression, of communication, sacred law, as Stavrianopoulou (2006), Ritual and Communication in the Graeco-Roman World, 133
expression, of emotion by, babylonian rabbis, sages, evidence on Kalmin (1998), The Sage in Jewish Society of Late Antiquity, 40, 41
expression, of emotion by, palestinian rabbis, sages, evidence on Kalmin (1998), The Sage in Jewish Society of Late Antiquity, 40, 41
expression, of emotion, space, as de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 121, 122, 294, 346, 557, 561, 562, 563, 567, 670, 671
expression, of emotional restraint de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 42, 49, 97, 102, 342, 370, 371, 423, 532, 556, 656, 706
expression, of ethics and ideology, spaces, as Skempis and Ziogas (2014), Geography, Topography, Landscape: Configurations of Space in Greek and Roman Epic 107, 240, 296
expression, of hellenocentric politics, great library of alexandria, as Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 34, 35
expression, of jewish identity, roman entertainment, as Spielman (2020), Jews and Entertainment in the Ancient World. 15, 117, 118, 122
expression, of local identity, roman entertainment, as Spielman (2020), Jews and Entertainment in the Ancient World. 114, 115
expression, of love, brotherly, martyrdom as Boustan Janssen and Roetzel (2010), Violence, Scripture, and Textual Practices in Early Judaism and Christianity, 197, 198, 199
expression, of perspective, spaces, as Skempis and Ziogas (2014), Geography, Topography, Landscape: Configurations of Space in Greek and Roman Epic 64, 70, 71, 243, 306, 376, 380, 384
expression, of rabbinic anxiety about enticing christian views, minim stories, in the babylonian talmud, as an Bar Asher Siegal (2018), Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud, 23
expression, of social change, migrations, myths of narrative framework for Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 138, 139, 140, 141, 142, 328, 329, 330, 350, 351, 352
expression, of women anger, in tragedy Braund and Most (2004), Ancient Anger: Perspectives from Homer to Galen, 86, 89, 132, 140, 141, 142, 178
expression, ta eph’ hēmin τὰ ἐφ᾽ ἡμῖν, "what is up to us", stoic Merz and Tieleman (2012), Ambrosiaster's Political Theology, 213, 223
expression, to soter/soteria, sozein as an alternative Jim (2022), Saviour Gods and Soteria in Ancient Greece, 21
expression, wrath, human deSilva (2022), Ephesians, 28, 240, 241, 242
expression, “israel has no mazal, mazla, and the rabbinic mazal, ” Kalmin (2014), Migrating tales: the Talmud's narratives and their historical context, 176, 177, 178, 179, 180, 181, 182, 183, 184, 185, 186, 187, 188, 189, 199
expressions, archaic Tupamahu (2022), Contesting Languages: Heteroglossia and the Politics of Language in the Early Church, 35, 43
expressions, choestai, and facial Braund and Most (2004), Ancient Anger: Perspectives from Homer to Galen, 43
expressions, definition of polar Folit-Weinberg (2022), Homer, Parmenides, and the Road to Demonstration, 165
expressions, facial Braund and Most (2004), Ancient Anger: Perspectives from Homer to Galen, 29, 42, 43, 44, 45
Graver (2007), Stoicism and Emotion, 123, 242
Kazantzidis and Spatharas (2012), Medical Understandings of Emotions in Antiquity: Theory, Practice, Suffering, 63
expressions, for, eschatological hopes, ancient greek Jim (2022), Saviour Gods and Soteria in Ancient Greece, 216, 217, 228, 230
expressions, for, kathekei, equivalent Graver (2007), Stoicism and Emotion, 42, 229
expressions, for, soteira, latin Jim (2022), Saviour Gods and Soteria in Ancient Greece, 252, 253
expressions, for, soter, latin Jim (2022), Saviour Gods and Soteria in Ancient Greece, 252, 253, 254
expressions, formulae Finkelberg (2019), Homer and Early Greek Epic: Collected Essays, 41, 90, 245
expressions, hatred, and facial Braund and Most (2004), Ancient Anger: Perspectives from Homer to Galen, 43
expressions, hebrew Niehoff (2011), Jewish Exegesis and Homeric Scholarship in Alexandria, 32, 115
expressions, in nt, aramaic Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 325
expressions, individual Finkelberg (2019), Homer and Early Greek Epic: Collected Essays, 99, 245
expressions, nonformulaic Finkelberg (2019), Homer and Early Greek Epic: Collected Essays, 41, 101, 267
expressions, of christian belief, christian inscriptions Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 453, 454, 455, 456, 457, 458
expressions, of melancholy, depression, depressive-cold van der EIjk (2005), Medicine and Philosophy in Classical Antiquity: Doctors and Philosophers on Nature, Soul, Health and Disease, 166
expressions, of melancholy, manic-passionate van der EIjk (2005), Medicine and Philosophy in Classical Antiquity: Doctors and Philosophers on Nature, Soul, Health and Disease, 166
expressions, of religion, greek, universal Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 1, 2, 3, 4, 5, 6, 7, 8, 9, 12, 62, 71, 188, 230, 231, 235, 236, 238, 274, 284, 285, 294, 303
expressions, polar Folit-Weinberg (2022), Homer, Parmenides, and the Road to Demonstration, 186, 187
expressions, revenge, and facial Braund and Most (2004), Ancient Anger: Perspectives from Homer to Galen, 43
expressions, skuzesthai, and facial Braund and Most (2004), Ancient Anger: Perspectives from Homer to Galen, 44
expressions, time, and facial Braund and Most (2004), Ancient Anger: Perspectives from Homer to Galen, 43
expressions, unique Finkelberg (2019), Homer and Early Greek Epic: Collected Essays, 41, 68, 90, 101, 295
expressions/elements, liturgical Allison (2018), 4 Baruch, 21, 28, 104, 148, 199, 271, 283, 336, 406, 407, 408, 409, 411, 412, 440
expressions/elements, liturgical long-sleepers, legends of Allison (2018), 4 Baruch, 212, 213, 214, 215, 216, 217, 218, 219, 220
expressions/elements, liturgical luke, gospel of Allison (2018), 4 Baruch, 24, 64, 143, 231, 279, 287
expressive Gianvittorio-Ungar and Schlapbach (2021), Choreonarratives: Dancing Stories in Greek and Roman Antiquity and Beyond, 6, 68, 73, 238, 252, 259, 261, 267, 270, 273, 275, 277, 279
expressive, phatic, language Versnel (2011), Coping with the Gods: Wayward Readings in Greek Theology, 299, 428
expressive, richness of death Walters (2020), Imagery of the Body Politic in Ciceronian Rome, 78
expressives, speech act Mackey (2022), Belief and Cult: Rethinking Roman Religion, 294, 313, 319

List of validated texts:
18 validated results for "express"
1. Hebrew Bible, Genesis, 15.5 (9th cent. BCE - 3rd cent. BCE)
 Tagged with subjects: • Hebrew, expressions • mazal (mazla), and the rabbinic expression “Israel has no mazal,”

 Found in books: Kalmin (2014), Migrating tales: the Talmud's narratives and their historical context, 183; Niehoff (2011), Jewish Exegesis and Homeric Scholarship in Alexandria, 115

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15.5 וַיּוֹצֵא אֹתוֹ הַחוּצָה וַיֹּאמֶר הַבֶּט־נָא הַשָּׁמַיְמָה וּסְפֹר הַכּוֹכָבִים אִם־תּוּכַל לִסְפֹּר אֹתָם וַיֹּאמֶר לוֹ כֹּה יִהְיֶה זַרְעֶךָ׃'' None		sup>
15.5 And He brought him forth abroad, and said: ‘Look now toward heaven, and count the stars, if thou be able to count them’; and He said unto him: ‘So shall thy seed be.’'' None
2. Homer, Iliad, 9.410-9.416, 9.447, 9.478, 9.573, 9.578-9.579, 18.98-18.101, 21.277-21.278 (8th cent. BCE - 7th cent. BCE)
 Tagged with subjects: • Emotional restraint, Expression of • Panhellenism, expressed in song • nonformulaic expressions • spaces, as expression of perspective • unique expressions

 Found in books: Finkelberg (2019), Homer and Early Greek Epic: Collected Essays, 68, 101; Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 186, 198; Skempis and Ziogas (2014), Geography, Topography, Landscape: Configurations of Space in Greek and Roman Epic 64, 71; de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 49, 97

sup>
9.410 μήτηρ γάρ τέ μέ φησι θεὰ Θέτις ἀργυρόπεζα 9.411 διχθαδίας κῆρας φερέμεν θανάτοιο τέλος δέ. 9.412 εἰ μέν κʼ αὖθι μένων Τρώων πόλιν ἀμφιμάχωμαι, 9.413 ὤλετο μέν μοι νόστος, ἀτὰρ κλέος ἄφθιτον ἔσται· 9.414 εἰ δέ κεν οἴκαδʼ ἵκωμι φίλην ἐς πατρίδα γαῖαν, 9.415 ὤλετό μοι κλέος ἐσθλόν, ἐπὶ δηρὸν δέ μοι αἰὼν 9.416 ἔσσεται, οὐδέ κέ μʼ ὦκα τέλος θανάτοιο κιχείη.
9.447 οἷον ὅτε πρῶτον λίπον Ἑλλάδα καλλιγύναικα
9.478 φεῦγον ἔπειτʼ ἀπάνευθε διʼ Ἑλλάδος εὐρυχόροιο,
9.573 τῶν δὲ τάχʼ ἀμφὶ πύλας ὅμαδος καὶ δοῦπος ὀρώρει
9.578 ἔνθά μιν ἤνωγον τέμενος περικαλλὲς ἑλέσθαι 9.579 πεντηκοντόγυον, τὸ μὲν ἥμισυ οἰνοπέδοιο,
18.98 αὐτίκα τεθναίην, ἐπεὶ οὐκ ἄρʼ ἔμελλον ἑταίρῳ 18.99 κτεινομένῳ ἐπαμῦναι· ὃ μὲν μάλα τηλόθι πάτρης 18.100 ἔφθιτʼ, ἐμεῖο δὲ δῆσεν ἀρῆς ἀλκτῆρα γενέσθαι. 18.101 νῦν δʼ ἐπεὶ οὐ νέομαί γε φίλην ἐς πατρίδα γαῖαν,
21.277 ἥ μʼ ἔφατο Τρώων ὑπὸ τείχεϊ θωρηκτάων 21.278 λαιψηροῖς ὀλέεσθαι Ἀπόλλωνος βελέεσσιν.'' None		sup>
9.410 For my mother the goddess, silver-footed Thetis, telleth me that twofold fates are bearing me toward the doom of death: if I abide here and war about the city of the Trojans, then lost is my home-return, but my renown shall be imperishable; but if I return home to my dear native land, 9.415 lost then is my glorious renown, yet shall my life long endure, neither shall the doom of death come soon upon me.
9.447 to be left alone without thee, nay, not though a god himself should pledge him to strip from me my old age and render me strong in youth as in the day when first I left Hellas, the home of fair women, fleeing from strife with my father Amyntor, son of Ormenus; for he waxed grievously wroth against me by reason of his fair-haired concubine,
9.478 then verily I burst the cunningly fitted doors of my chamber and leapt the fence of the court full easily, unseen of the watchmen and the slave women. Thereafter I fled afar through spacious Hellas, and came to deep-soiled Phthia, mother of flocks,
9.573 the while she knelt and made the folds of her bosom wet with tears, that they should bring death upon her son; and the Erinys that walketh in darkness heard her from Erebus, even she of the ungentle heart. Now anon was the din of the foemen risen about their gates, and the noise of the battering of walls, and to Meleager the elders
9.578 of the Aetolians made prayer, sending to him the best of the priests of the gods, that he should come forth and succour them, and they promised him a mighty gift; they bade him, where the plain of lovely Calydon was fattest, there choose a fair tract of fifty acres, the half of it vineland,
18.98 Doomed then to a speedy death, my child, shalt thou be, that thou spakest thus; for straightway after Hector is thine own death ready at hand. 18.99 Doomed then to a speedy death, my child, shalt thou be, that thou spakest thus; for straightway after Hector is thine own death ready at hand. Then, mightily moved, swift-footed Achilles spake to her:Straightway may I die, seeing I was not to bear aid to my comrade at his slaying. Far, far from his own land 18.100 hath he fallen, and had need of me to be a warder off of ruin. Now therefore, seeing I return not to my dear native land, neither proved anywise a light of deliverance to Patroclus nor to my other comrades, those many that have been slain by goodly Hector, but abide here by the ships. Profitless burden upon the earth—
21.277 None other of the heavenly gods do I blame so much, but only my dear mother, that beguiled me with false words, saying that beneath the wall of the mail-clad Trojans I should perish by the swift missiles of Apollo. Would that Hector had slain me, the best of the men bred here; 21.278 None other of the heavenly gods do I blame so much, but only my dear mother, that beguiled me with false words, saying that beneath the wall of the mail-clad Trojans I should perish by the swift missiles of Apollo. Would that Hector had slain me, the best of the men bred here; '' None
3. None, None, nan (8th cent. BCE - 7th cent. BCE)
 Tagged with subjects: • Space, As expression of emotion • hymn / hymnic expressions

 Found in books: Mayor (2017), Religion and Memory in Tacitus’ Annals, 176, 177; de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 121
4. Herodotus, Histories, 5.92 (5th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • Panhellenism, expressed in song • unique expressions

 Found in books: Finkelberg (2019), Homer and Early Greek Epic: Collected Essays, 295; Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 206

sup>
5.92 Ἠετίωνι δὲ μετὰ ταῦτα ὁ παῖς ηὐξάνετο, καί οἱ διαφυγόντι τοῦτον τὸν κίνδυνον ἀπὸ τῆς κυψέλης ἐπωνυμίην Κύψελος οὔνομα ἐτέθη. ἀνδρωθέντι δὲ καὶ μαντευομένῳ Κυψέλῳ ἐγένετο ἀμφιδέξιον χρηστήριον ἐν Δελφοῖσι, τῷ πίσυνος γενόμενος ἐπεχείρησέ τε καὶ ἔσχε Κόρινθον. ὁ δὲ χρησμὸς ὅδε ἦν. ὄλβιος οὗτος ἀνὴρ ὃς ἐμὸν δόμον ἐσκαταβαίνει, Κύψελος Ἠετίδης, βασιλεὺς κλειτοῖο Κορίνθου αὐτὸς καὶ παῖδες, παίδων γε μὲν οὐκέτι παῖδες. τὸ μὲν δὴ χρηστήριον τοῦτο ἦν, τυραννεύσας δὲ ὁ Κύψελος τοιοῦτος δή τις ἀνὴρ ἐγένετο· πολλοὺς μὲν Κορινθίων ἐδίωξε, πολλοὺς δὲ χρημάτων ἀπεστέρησε, πολλῷ δέ τι πλείστους τῆς ψυχῆς.
5.92 Κορινθίοισι γὰρ ἦν πόλιος κατάστασις τοιήδε· ἦν ὀλιγαρχίη, καὶ οὗτοι Βακχιάδαι καλεόμενοι ἔνεμον τὴν πόλιν, ἐδίδοσαν δὲ καὶ ἤγοντο ἐξ ἀλλήλων. Ἀμφίονι δὲ ἐόντι τούτων τῶν ἀνδρῶν γίνεται θυγάτηρ χωλή· οὔνομα δέ οἱ ἦν Λάβδα. ταύτην Βακχιαδέων γὰρ οὐδεὶς ἤθελε γῆμαι, ἴσχει Ἠετίων ὁ Ἐχεκράτεος, δήμου μὲν ἐὼν ἐκ Πέτρης, ἀτὰρ τὰ ἀνέκαθεν Λαπίθης τε καὶ Καινείδης. ἐκ δέ οἱ ταύτης τῆς γυναικὸς οὐδʼ ἐξ ἄλλης παῖδες ἐγίνοντο. ἐστάλη ὦν ἐς Δελφοὺς περὶ γόνου. ἐσιόντα δὲ αὐτὸν ἰθέως ἡ Πυθίη προσαγορεύει τοῖσιδε τοῖσι ἔπεσι. Ἠετίων, οὔτις σε τίει πολύτιτον ἐόντα. Λάβδα κύει, τέξει δʼ ὀλοοίτροχον· ἐν δὲ πεσεῖται ἀνδράσι μουνάρχοισι, δικαιώσει δὲ Κόρινθον. ταῦτα χρησθέντα τῷ Ἠετίωνι ἐξαγγέλλεταί κως τοῖσι Βακχιάδῃσι, τοῖσι τὸ μὲν πρότερον γενόμενον χρηστήριον ἐς Κόρινθον ἦν ἄσημον, φέρον τε ἐς τὠυτὸ καὶ τὸ τοῦ Ἠετίωνος καὶ λέγον ὧδε. αἰετὸς ἐν πέτρῃσι κύει, τέξει δὲ λέοντα καρτερὸν ὠμηστήν· πολλῶν δʼ ὑπὸ γούνατα λύσει. ταῦτά νυν εὖ φράζεσθε, Κορίνθιοι, οἳ περὶ καλήν Πειρήνην οἰκεῖτε καὶ ὀφρυόεντα Κόρινθον.
5.92 Περίανδρος δὲ συνιεὶς τὸ ποιηθὲν καὶ νόῳ ἴσχων ὥς οἱ ὑπετίθετο Θρασύβουλος τοὺς ὑπειρόχους τῶν ἀστῶν φονεύειν, ἐνθαῦτα δὴ πᾶσαν κακότητα ἐξέφαινε ἐς τοὺς πολιήτας. ὅσα γὰρ Κύψελος ἀπέλιπε κτείνων τε καὶ διώκων, Περίανδρος σφέα ἀπετέλεσε, μιῇ δὲ ἡμέρῃ ἀπέδυσε πάσας τὰς Κορινθίων γυναῖκας διὰ τὴν ἑωυτοῦ γυναῖκα Μέλισσαν. πέμψαντι γάρ οἱ ἐς Θεσπρωτοὺς ἐπʼ Ἀχέροντα ποταμὸν ἀγγέλους ἐπὶ τὸ νεκυομαντήιον παρακαταθήκης πέρι ξεινικῆς οὔτε σημανέειν ἔφη ἡ Μέλισσα ἐπιφανεῖσα οὔτε κατερέειν ἐν τῷ κέεται χώρῳ ἡ παρακαταθήκη· ῥιγοῦν τε γὰρ καὶ εἶναι γυμνή· τῶν γάρ οἱ συγκατέθαψε ἱματίων ὄφελος εἶναι οὐδὲν οὐ κατακαυθέντων· μαρτύριον δέ οἱ εἶναι ὡς ἀληθέα ταῦτα λέγει, ὅτι ἐπὶ ψυχρὸν τὸν ἰπνὸν Περίανδρος τοὺς ἄρτους ἐπέβαλε. ταῦτα δὲ ὡς ὀπίσω ἀπηγγέλθη τῷ Περιάνδρῳ, πιστὸν γάρ οἱ ἦν τὸ συμβόλαιον ὃς νεκρῷ ἐούσῃ Μελίσσῃ ἐμίγη, ἰθέως δὴ μετὰ τὴν ἀγγελίην κήρυγμα ἐποιήσατο ἐς τὸ Ἥραιον ἐξιέναι πάσας τὰς Κορινθίων γυναῖκας. αἳ μὲν δὴ ὡς ἐς ὁρτὴν ἤισαν κόσμῳ τῷ καλλίστῳ χρεώμεναι, ὃ δʼ ὑποστήσας τοὺς δορυφόρους ἀπέδυσε σφέας πάσας ὁμοίως, τάς τε ἐλευθέρας καὶ τὰς ἀμφιπόλους, συμφορήσας δὲ ἐς ὄρυγμα Μελίσσῃ ἐπευχόμενος κατέκαιε. ταῦτα δέ οἱ ποιήσαντι καὶ τὸ δεύτερον πέμψαντι ἔφρασε τὸ εἴδωλον τὸ Μελίσσης ἐς τὸν κατέθηκε χῶρον τοῦ ξείνου τὴν παρακαταθήκην. τοιοῦτο μὲν ὑμῖν ἐστὶ ἡ τυραννίς, ὦ Λακεδαιμόνιοι, καὶ τοιούτων ἔργων. ἡμέας δὲ τοὺς Κορινθίους τότε αὐτίκα θῶμα μέγα εἶχε ὅτε ὑμέας εἴδομεν μεταπεμπομένους Ἱππίην, νῦν τε δὴ καὶ μεζόνως θωμάζομεν λέγοντας ταῦτα, ἐπιμαρτυρόμεθά τε ἐπικαλεόμενοι ὑμῖν θεοὺς τοὺς Ἑλληνίους μὴ κατιστάναι τυραννίδας ἐς τὰς πόλις. οὔκων παύσεσθε ἀλλὰ πειρήσεσθε παρὰ τὸ δίκαιον κατάγοντες Ἱππίην· ἴστε ὑμῖν Κορινθίους γε οὐ συναινέοντας.”5.92 ἄρξαντος δὲ τούτου ἐπὶ τριήκοντα ἔτεα καὶ διαπλέξαντος τὸν βίον εὖ, διάδοχός οἱ τῆς τυραννίδος ὁ παῖς Περίανδρος γίνεται. ὁ τοίνυν Περίανδρος κατʼ ἀρχὰς μὲν ἦν ἠπιώτερος τοῦ πατρός, ἐπείτε δὲ ὡμίλησε διʼ ἀγγέλων Θρασυβούλῳ τῷ Μιλήτου τυράννῳ, πολλῷ ἔτι ἐγένετο Κυψέλου μιαιφονώτερος. πέμψας γὰρ παρὰ Θρασύβουλον κήρυκα ἐπυνθάνετο ὅντινα ἂν τρόπον ἀσφαλέστατον καταστησάμενος τῶν πρηγμάτων κάλλιστα τὴν πόλιν ἐπιτροπεύοι. Θρασύβουλος δὲ τὸν ἐλθόντα παρὰ τοῦ Περιάνδρου ἐξῆγε ἔξω τοῦ ἄστεος, ἐσβὰς δὲ ἐς ἄρουραν ἐσπαρμένην ἅμα τε διεξήιε τὸ λήιον ἐπειρωτῶν τε καὶ ἀναποδίζων τὸν κήρυκα κατὰ τὴν ἀπὸ Κορίνθου ἄπιξιν, καὶ ἐκόλουε αἰεὶ ὅκως τινὰ ἴδοι τῶν ἀσταχύων ὑπερέχοντα, κολούων δὲ ἔρριπτε, ἐς ὃ τοῦ ληίου τὸ κάλλιστόν τε καὶ βαθύτατον διέφθειρε τρόπῳ τοιούτω· διεξελθὼν δὲ τὸ χωρίον καὶ ὑποθέμενος ἔπος οὐδὲν ἀποπέμπει τὸν κήρυκα. νοστήσαντος δὲ τοῦ κήρυκος ἐς τὴν Κόρινθον ἦν πρόθυμος πυνθάνεσθαι τὴν ὑποθήκην ὁ Περίανδρος· ὁ δὲ οὐδέν οἱ ἔφη Θρασύβουλον ὑποθέσθαι, θωμάζειν τε αὐτοῦ παρʼ οἷόν μιν ἄνδρα ἀποπέμψειε, ὡς παραπλῆγά τε καὶ τῶν ἑωυτοῦ σινάμωρον, ἀπηγεόμενος τά περ πρὸς Θρασυβούλου ὀπώπεε.
5.92 ἔδει δὲ ἐκ τοῦ Ἠετίωνος γόνου Κορίνθῳ κακὰ ἀναβλαστεῖν. ἡ Λάβδα γὰρ πάντα ταῦτα ἤκουε ἑστεῶσα πρὸς αὐτῇσι τῇσι θύρῃσι· δείσασα δὲ μή σφι μεταδόξῃ καὶ τὸ δεύτερον λαβόντες τὸ παιδίον ἀποκτείνωσι, φέρουσα κατακρύπτει ἐς τὸ ἀφραστότατόν οἱ ἐφαίνετο εἶναι, ἐς κυψέλην, ἐπισταμένη ὡς εἰ ὑποστρέψαντες ἐς ζήτησιν ἀπικνεοίατο πάντα ἐρευνήσειν μέλλοιεν· τὰ δὴ καὶ ἐγίνετο. ἐλθοῦσι δὲ καὶ διζημένοισι αὐτοῖσι ὡς οὐκ ἐφαίνετο, ἐδόκεε ἀπαλλάσσεσθαι καὶ λέγειν πρὸς τοὺς ἀποπέμψαντας ὡς πάντα ποιήσειαν τὰ ἐκεῖνοι ἐνετείλαντο. οἳ μὲν δὴ ἀπελθόντες ἔλεγον ταῦτα.
5.92 οἳ μὲν ταῦτα ἔλεγον, τῶν δὲ συμμάχων τὸ πλῆθος οὐκ ἐνεδέκετο τοὺς λόγους. οἱ μέν νυν ἄλλοι ἡσυχίην ἦγον, Κορίνθιος δὲ Σωκλέης ἔλεξε τάδε.
5.92 τοῦτο μὲν δὴ τοῖσι Βακχιάδῃσι πρότερον γενόμενον ἦν ἀτέκμαρτον· τότε δὲ τὸ Ἠετίωνι γενόμενον ὡς ἐπύθοντο, αὐτίκα καὶ τὸ πρότερον συνῆκαν ἐὸν συνῳδὸν τῷ Ἠετίωνος. συνέντες δὲ καὶ τοῦτο εἶχον ἐν ἡσυχίῃ, ἐθέλοντες τὸν μέλλοντα Ἠετίωνι γίνεσθαι γόνον διαφθεῖραι. ὡς δʼ ἔτεκε ἡ γυνὴ τάχιστα, πέμπουσι σφέων αὐτῶν δέκα ἐς τὸν δῆμον ἐν τῷ κατοίκητο ὁ Ἠετίων ἀποκτενέοντας τὸ παιδίον. ἀπικόμενοι δὲ οὗτοι ἐς τὴν Πέτρην καὶ παρελθόντες ἐς τὴν αὐλὴν τὴν Ἠετίωνος αἴτεον τὸ παιδίον· ἡ δὲ Λάβδα εἰδυῖά τε οὐδὲν τῶν εἵνεκα ἐκεῖνοι ἀπικοίατο, καὶ δοκέουσα σφέας φιλοφροσύνης τοῦ πατρὸς εἵνεκα αἰτέειν, φέρουσα ἐνεχείρισε αὐτῶν ἑνί. τοῖσι δὲ ἄρα ἐβεβούλευτο κατʼ ὁδὸν τὸν πρῶτον αὐτῶν λαβόντα τὸ παιδίον προσουδίσαι. ἐπεὶ ὦν ἔδωκε φέρουσα ἡ Λάβδα, τὸν λαβόντα τῶν ἀνδρῶν θείῃ τύχῃ προσεγέλασε τὸ παιδίον, καὶ τὸν φρασθέντα τοῦτο οἶκτός τις ἴσχει ἀποκτεῖναι, κατοικτείρας δὲ παραδιδοῖ τῷ δευτέρῳ, ὁ δὲ τῷ τρίτῳ. οὕτω δὴ διεξῆλθε διὰ πάντων τῶν δέκα παραδιδόμενον, οὐδενὸς βουλομένου διεργάσασθαι. ἀποδόντες ὦν ὀπίσω τῇ τεκούσῃ τὸ παιδίον καὶ ἐξελθόντες ἔξω, ἑστεῶτες ἐπὶ τῶν θυρέων ἀλλήλων ἅπτοντο καταιτιώμενοι, καὶ μάλιστα τοῦ πρώτου λαβόντος, ὅτι οὐκ ἐποίησε κατὰ τὰ δεδογμένα, ἐς ὃ δή σφι χρόνου ἐγγινομένου ἔδοξε αὖτις παρελθόντας πάντας τοῦ φόνου μετίσχειν.
5.92 ‘ἦ δὴ ὅ τε οὐρανὸς ἔνερθε ἔσται τῆς γῆς καὶ ἡ γῆ μετέωρος ὑπὲρ τοῦ οὐρανοῦ, καὶ ἄνθρωποι νομὸν ἐν θαλάσσῃ ἕξουσι καὶ ἰχθύες τὸν πρότερον ἄνθρωποι, ὅτε γε ὑμεῖς ὦ Λακεδαιμόνιοι ἰσοκρατίας καταλύοντες τυραννίδας ἐς τὰς πόλις κατάγειν παρασκευάζεσθε, τοῦ οὔτε ἀδικώτερον ἐστὶ οὐδὲν κατʼ ἀνθρώπους οὔτε μιαιφονώτερον. εἰ γὰρ δὴ τοῦτό γε δοκέει ὑμῖν εἶναι χρηστὸν ὥστε τυραννεύεσθαι τὰς πόλις, αὐτοὶ πρῶτοι τύραννον καταστησάμενοι παρὰ σφίσι αὐτοῖσι οὕτω καὶ τοῖσι ἄλλοισι δίζησθε κατιστάναι· νῦν δὲ αὐτοὶ τυράννων ἄπειροι ἐόντες, καὶ φυλάσσοντες τοῦτο δεινότατα ἐν τῇ Σπάρτῃ μὴ γενέσθαι, παραχρᾶσθε ἐς τοὺς συμμάχους. εἰ δὲ αὐτοῦ ἔμπειροι ἔατε κατά περ ἡμεῖς, εἴχετε ἂν περὶ αὐτοῦ γνώμας ἀμείνονας συμβαλέσθαι ἤ περ νῦν. ' None		sup>
5.92 These were the words of the Lacedaemonians, but their words were ill-received by the greater part of their allies. The rest then keeping silence, Socles, a Corinthian, said, ,“In truth heaven will be beneath the earth and the earth aloft above the heaven, and men will dwell in the sea and fishes where men dwelt before, now that you, Lacedaemonians, are destroying the rule of equals and making ready to bring back tyranny into the cities, tyranny, a thing more unrighteous and bloodthirsty than anything else on this earth. ,If indeed it seems to you to be a good thing that the cities be ruled by tyrants, set up a tyrant among yourselves first and then seek to set up such for the rest. As it is, however, you, who have never made trial of tyrants and take the greatest precautions that none will arise at Sparta, deal wrongfully with your allies. If you had such experience of that thing as we have, you would be more prudent advisers concerning it than you are now.” ,The Corinthian state was ordered in such manner as I will show.There was an oligarchy, and this group of men, called the Bacchiadae, held sway in the city, marrying and giving in marriage among themselves. Now Amphion, one of these men, had a crippled daughter, whose name was Labda. Since none of the Bacchiadae would marry her, she was wedded to Eetion son of Echecrates, of the township of Petra, a Lapith by lineage and of the posterity of Caeneus. ,When no sons were born to him by this wife or any other, he set out to Delphi to enquire concerning the matter of acquiring offspring. As soon as he entered, the Pythian priestess spoke these verses to him:
5. None, None, nan (5th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • Emotional restraint, Self-expression of • expression, bodily

 Found in books: Lateiner and Spatharas (2016), The Ancient Emotion of Disgust, 90; de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 320
6. None, None, nan (2nd cent. BCE - 1st cent. BCE)
 Tagged with subjects: • Seneca, the Younger, Stoic, Seneca's consolations do not express grief, but do acknowledge loss • kathekei, equivalent expressions for

 Found in books: Graver (2007), Stoicism and Emotion, 229; Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 165
7. None, None, nan (2nd cent. BCE - 2nd cent. BCE)
 Tagged with subjects: • Athenaeus (author), formulae of expression • religion, Greek, universal expressions of

 Found in books: Gorman, Gorman (2014), Corrupting Luxury in Ancient Greek Literature. 226; Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 71
8. Mishnah, Berachot, 3.4 (1st cent. CE - 3rd cent. CE)
 Tagged with subjects: • menstruants/niddah, earliest expression of a fear of menstrual pollution • nomos, in tension, expressing ambiguity

 Found in books: Cohen (2010), The Significance of Yavneh and other Essays in Jewish Hellenism, 388; Hayes (2022), The Literature of the Sages: A Re-Visioning, 483

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3.4 בַּעַל קֶרִי מְהַרְהֵר בְּלִבּוֹ וְאֵינוֹ מְבָרֵךְ, לֹא לְפָנֶיהָ וְלֹא לְאַחֲרֶיהָ. וְעַל הַמָּזוֹן מְבָרֵךְ לְאַחֲרָיו, וְאֵינוֹ מְבָרֵךְ לְפָנָיו. רַבִּי יְהוּדָה אוֹמֵר, מְבָרֵךְ לִפְנֵיהֶם וּלְאַחֲרֵיהֶם:'' None		sup>
3.4 One who has had a seminal emission utters the words of the Shema in his heart and he doesn’t say a blessing, neither before nor after. Over food he says a blessing afterwards, but not the blessing before. Rabbi Judah says: he blesses both before them and after them.'' None
9. Mishnah, Nedarim, 9.10 (1st cent. CE - 3rd cent. CE)
 Tagged with subjects: • Babylonian rabbis, sages, evidence on expression of emotion by • Palestinian rabbis, sages, evidence on expression of emotion by • emotion, expression of, by rabbis in presence of non-rabbis • nomos, in tension, expressing ambiguity

 Found in books: Hayes (2022), The Literature of the Sages: A Re-Visioning, 482; Kalmin (1998), The Sage in Jewish Society of Late Antiquity, 40

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9.10 “Konam if I marry that ugly woman,” and she turns out to be beautiful; “That black-skinned woman,” and she turns out to be light-skinned; “That short woman,” and she turns out to be tall, he is permitted to marry her, not because she was ugly, and became beautiful, or black and became light-skinned, short and grew tall, but because the vow was made in error. And thus it happened with one who vowed not to benefit from his sister’s daughter, and she was taken into Rabbi Ishmael’s house and they made her beautiful. Rabbi Ishmael said to him, “My son! Did you vow not to benefit from this one!” He said, “No,” and Rabbi Ishmael permitted her to him. In that hour Rabbi Ishmael wept and said, “The daughters of Israel are beautiful, but poverty disfigures them.” And when Rabbi Ishmael died, the daughters of Israel raised a lament, saying, “Daughters of Israel weep for Rabbi Ishmael.” And thus it is said too of Saul, “Daughters of Israel, weep for Saul” (II Samuel 1:24).'' None
10. New Testament, Acts, 1.21 (1st cent. CE - 2nd cent. CE)
 Tagged with subjects: • Aramaic, expressions in NT • Liturgical expressions/elements

 Found in books: Allison (2018), 4 Baruch, 440; Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 325

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1.21 δεῖ οὖν τῶν συνελθόντων ἡμῖν ἀνδρῶν ἐν παντὶ χρόνῳ ᾧ εἰσῆλθεν καὶ ἐξῆλθεν ἐφʼ ἡμᾶς ὁ κύριος Ἰησοῦς,'' None		sup>
1.21 of the men therefore who have accompanied us all the time that the Lord Jesus went in and went out among us, '' None
11. New Testament, Colossians, 3.8 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • unity among Christ-followers, expressed in familial language, in Ephesians • wrath, human expression

 Found in books: Black, Thomas, and Thompson (2022), Ephesos as a Religious Center under the Principate. 220; deSilva (2022), Ephesians, 28

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3.8 νυνὶ δὲ ἀπόθεσθε καὶ ὑμεῖς τὰ πάντα, ὀργήν, θυμόν, κακίαν, βλασφημίαν, αἰσχρολογίαν ἐκ τοῦ στόματος ὑμῶν·'' None		sup>
3.8 but now you also put them all away: anger, wrath, malice, slander, and shameful speaking out of your mouth. '' None
12. New Testament, Ephesians, 1.2, 2.13-2.18, 5.4-5.5, 5.20, 6.21 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • unity among Christ-followers, expressed in familial language, in Ephesians • wrath, human expression

 Found in books: Black, Thomas, and Thompson (2022), Ephesos as a Religious Center under the Principate. 205, 212, 213, 218, 220, 223; deSilva (2022), Ephesians, 28, 240

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1.2 χάρις ὑμῖν καὶ εἰρήνη ἀπὸ θεοῦ πατρὸς ἡμῶν καὶ κυρίου Ἰησοῦ Χριστοῦ.
2.13 νυνὶ δὲ ἐν Χριστῷ Ἰησοῦ ὑμεῖς οἵ ποτε ὄντες μακρὰν ἐγενήθητε ἐγγὺς ἐν τῷ αἵματι τοῦ χριστοῦ. 2.14 Αὐτὸς γάρ ἐστιν ἡ εἰρήνη ἡμῶν, ὁ ποιήσας τὰ ἀμφότερα ἓν καὶ τὸ μεσότοιχον τοῦ φραγμοῦ λύσας, τὴν ἔχθραν 2.15 ἐν τῇ σαρκὶ αὐτοῦ, τὸν νόμον τῶν ἐντολῶν ἐν δόγμασιν καταργήσας, ἵνα τοὺς δύο κτίσῃ ἐν αὑτῷ εἰς ἕνα καινὸν ἄνθρωπον ποιῶν εἰρήνην, 2.16 καὶ ἀποκαταλλάξῃ τοὺς ἀμφοτέρους ἐν ἑνὶ σώματι τῷ θεῷ διὰ τοῦ σταυροῦ ἀποκτείνας τὴν ἔχθραν ἐν αὐτῷ· 2.17 καὶ ἐλθὼν εὐηγγελίσατο εἰρήνην ὑμῖν τοῖς μακρὰν καὶ εἰρήνην τοῖς ἐγγύς· 2.18 ὅτι διʼ αὐτοῦ ἔχομεν τὴν προσαγωγὴν οἱ ἀμφότεροι ἐν ἑνὶ πνεύματι πρὸς τὸν πατέρα.
5.4 καθὼς πρέπει ἁγίοις, καὶ αἰσχρότης καὶ μωρολογία ἢ εὐτραπελία, ἃ οὐκ ἀνῆκεν, ἀλλὰ μᾶλλον εὐχαριστία. 5.5 τοῦτο γὰρ ἴστε γινώσκοντες ὅτι πᾶς πόρνος ἢ ἀκάθαρτος ἢ πλεονέκτης, ὅ ἐστιν εἰδωλολάτρης, οὐκ ἔχει κληρονομίαν ἐν τῇ βασιλείᾳ τοῦ χριστοῦ καὶ θεοῦ.
5.20 εὐχαριστοῦντες πάντοτε ὑπὲρ πάντων ἐν ὀνόματι τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ τῷ θεῷ καὶ πατρί,
6.21 Ἵνα δὲ εἰδῆτε καὶ ὑμεῖς τὰ κατʼ ἐμέ, τί πράσσω, πάντα γνωρίσει ὑμῖν Τύχικος ὁ ἀγαπητὸς ἀδελφὸς καὶ πιστὸς διάκονος ἐν κυρίῳ,'' None		sup>
1.2 Grace to you and peace from God our Father and the Lord Jesus Christ.
2.13 But now in Christ Jesus you who once were far off are made near in the blood of Christ. 2.14 For he is our peace, who made both one, and broke down the middle wall of partition, 2.15 having abolished in the flesh the hostility, the law of commandments contained in ordices, that he might create in himself one new man of the two, making peace; 2.16 and might reconcile them both in one body to God through the cross, having killed the hostility thereby. 2.17 He came and preached peace to you who were far off and to those who were near. 2.18 For through him we both have our access in one Spirit to the Father.
5.4 nor filthiness, nor foolish talking, nor jesting, which are not appropriate; but rather giving of thanks. 5.5 Know this for sure, that no sexually immoral person, nor unclean person, nor covetous man, who is an idolater, has any inheritance in the Kingdom of Christ and God.
5.20 giving thanks always concerning all things in the name of our Lord Jesus Christ, to God, even the Father;
6.21 But that you also may know my affairs, how I am doing, Tychicus, the beloved brother and faithful servant in the Lord, will make known to you all things; '' None
13. New Testament, John, 1.5, 1.8-1.9 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Liturgical expressions/elements • Nonnus, Paraphrase of the Gospel of John, Incarnation, expressing concept of • immortality, Incarnation, Nonnus Paraphrase expressing concept of

 Found in books: Allison (2018), 4 Baruch, 28, 283, 409; Goldhill (2022), The Christian Invention of Time: Temporality and the Literature of Late Antiquity, 249

sup>
1.5 καὶ τὸ φῶς ἐν τῇ σκοτίᾳ φαίνει, καὶ ἡ σκοτία αὐτὸ οὐ κατέλαβεν.
1.8 οὐκ ἦν ἐκεῖνος τὸ φῶς, ἀλλʼ ἵνα μαρτυρήσῃ περὶ τοῦ φωτός. 1.9 Ἦν τὸ φῶς τὸ ἀληθινὸν ὃ φωτίζει πάντα ἄνθρωπον ἐρχόμενον εἰς τὸν κόσμον.'' None		sup>
1.5 The light shines in the darkness, and the darkness hasn't overcome it. " 1.8 He was not the light, but was sent that he might testify about the light. 1.9 The true light that enlightens everyone was coming into the world. '" None
14. New Testament, Matthew, 22.37 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Liturgical expressions/elements • love, brotherly, martyrdom as expression of

 Found in books: Allison (2018), 4 Baruch, 271; Boustan Janssen and Roetzel (2010), Violence, Scripture, and Textual Practices in Early Judaism and Christianity, 198, 199

sup>
22.37 ὁ δὲ ἔφη αὐτῷ Ἀγαπήσεις Κύριον τὸν θεόν σου ἐν ὅλῃ καρδίᾳ σου καὶ ἐν ὅλῃ τῇ ψυχῇ σου καὶ ἐν ὅλῃ τῇ διανοίᾳ σου·'' None		sup>
22.37 Jesus said to him, "\'You shall love the Lord your God with all your heart, and with all your soul, and with all your mind.\ ' None
15. None, None, nan (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • facial expressions • gender roles, in expressing anger • women expression of anger

 Found in books: Braund and Most (2004), Ancient Anger: Perspectives from Homer to Galen, 136, 180; Graver (2007), Stoicism and Emotion, 242
16. None, None, nan (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Liturgical expressions/elements, Long-sleepers, legends of • death, expressive richness of

 Found in books: Allison (2018), 4 Baruch, 213; Walters (2020), Imagery of the Body Politic in Ciceronian Rome, 78
17. Vergil, Georgics, 3.17
 Tagged with subjects: • city, as expression of Iron Age • theatres, public opinion expressed

 Found in books: Jenkyns (2013), God, Space, and City in the Roman Imagination, 10; Perkell (1989), The Poet's Truth: A Study of the Poet in Virgil's Georgics, 42

sup>
3.17 illi victor ego et Tyrio conspectus in ostro'' None		sup>
3.17 I,
18. None, None, nan
 Tagged with subjects: • consensus, mechanisms for expression • standardisation of expression

 Found in books: Ando (2013), Imperial Ideology and Provincial Loyalty in the Roman Empire, 204; Chaniotis (2012), Unveiling Emotions: Sources and Methods for the Study of Emotions in the Greek World vol, 298



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