The Ancient Mediterranean Religions Index Database

Results for
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
church, leaders	Dijkstra and Raschle (2020), Religious Violence in the Ancient World: From Classical Athens to Late Antiquity, 398, 399, 401, 404
leader	Binder (2012), Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews, 33, 93, 147, 167, 172, 189, 196, 210 Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 145, 147, 150 Papadodima (2022), Ancient Greek Literature and the Foreign: Athenian Dialogues II, 20, 105 van 't Westeinde (2021), Roman Nobilitas in Jerome's Letters: Roman Values and Christian Asceticism for Socialites, 104, 144, 201
leader, aratos, sikyonian	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 180, 181
leader, as counsel-giver, homeric	Gygax and Zuiderhoek (2021), Benefactors and the Polis: The Public Gift in the Greek Cities from the Homeric World to Late Antiquity, 35
leader, as judge, homeric	Gygax and Zuiderhoek (2021), Benefactors and the Polis: The Public Gift in the Greek Cities from the Homeric World to Late Antiquity, 37
leader, as protector, homeric	Gygax and Zuiderhoek (2021), Benefactors and the Polis: The Public Gift in the Greek Cities from the Homeric World to Late Antiquity, 35
leader, bar kochba, jewish	Rizzi (2010), Hadrian and the Christians, 74, 75, 81, 82, 90, 91, 95, 101, 104, 108, 123, 132, 146
leader, bishops, as choir	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 12, 175, 178, 187, 190, 196, 197, 200
leader, carolus martellus/charles martel, frankish	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 787, 788
leader, chorus	Bierl (2017), Time and Space in Ancient Myth, Religion and Culture, 110, 116, 123, 126, 127, 131, 132
leader, chorus-leader,	Papadodima (2022), Ancient Greek Literature and the Foreign: Athenian Dialogues II, 65, 66, 100, 104
leader, elders and synagogue, and amidah, prayer	Levine (2005), The Ancient Synagogue, The First Thousand Years, 289, 558
leader, god, theoi, θεοί‎, hêgemonikoi, ἡγεμονικοί‎	d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 132, 133, 138, 229, 231, 236, 237, 261, 262
leader, hermocrates, successful as	Joho (2022), Style and Necessity in Thucydides, 24, 270
leader, julian, as deceitful	Niccolai (2023), Christianity, Philosophy, and Roman Power: Constantine, Julian, and the Bishops on Exegesis and Empire. 216, 217, 279
leader, julian, as religious	Niccolai (2023), Christianity, Philosophy, and Roman Power: Constantine, Julian, and the Bishops on Exegesis and Empire. 45, 147, 148, 158, 232, 233, 234, 235, 236, 271, 272
leader, komarches, village	Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 147
leader, konnakorex, mercenary	Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 282
leader, kyaxares, median	Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 112
leader, leadership,	Papadodima (2022), Ancient Greek Literature and the Foreign: Athenian Dialogues II, 20, 125, 126
leader, leonnorios, celtic military	Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 204, 205
leader, lutatios, celtic military	Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 204
leader, memnon of rhodes, mercenary	Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 174, 177
leader, of corrupted angels, satan, devil	Sider (2001), Christian and Pagan in the Roman Empire: The Witness of Tertullian, 46
leader, of dreams, herdsman	Miller and Clay (2019), Tracking Hermes, Pursuing Mercury, 75, 186, 302
leader, of fallen angels, asael, azael, as	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 28
leader, of oreb, midian	Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 301
leader, of rabbinic judaism, greek wisdom	Hayes (2022), The Literature of the Sages: A Re-Visioning, 529
leader, of revolt against romans, lukuas-andreas	Feldman (2006), Judaism and Hellenism Reconsidered, 68, 218, 219
leader, of souls, osiris	Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 143
leader, of the god, entire, universe	Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 22, 45, 56, 59, 96
leader, of the moirai, zeus	Lupu (2005), Greek Sacred Law: A Collection of New Documents (NGSL) 73
leader, of the opposition to the barcids in livy, hanno	Giusti (2018), Disclosure and Discretion in Roman Astrology: Manilius and his Augustan Contemporaries, 15, 16, 39, 130, 194, 273
leader, of the spanish uprising, sertorius, quintus, roman exile and	Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 281
leader, of virtue, justice as	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 94, 177, 300
leader, of virtues, justice, as	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 94, 177, 300
leader, of watchers, semihazah, semhazai, as	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 27, 28
leader, of zeeb, midian	Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 301
leader, or, philomelos	Papazarkadas (2011), Sacred and Public Land in Ancient Athens, 31, 250
leader, pausanias, spartan	Isaac (2004), The invention of racism in classical antiquity, 264, 279, 299
leader, purity, of the	Petrovic and Petrovic (2016), Inner Purity and Pollution in Greek Religion, 30, 31, 179, 181, 217, 218, 219
leader, rhodian district commander, hagemon	Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 226
leader, sheliah tzibbur, prayer	Levine (2005), The Ancient Synagogue, The First Thousand Years, 24, 38, 237, 353, 376, 377, 378, 384, 475, 488, 494, 526, 528, 545, 553, 554, 555, 556, 563
leader, sought peace with the romans, johanan ben zakkai, pharisaic	Feldman (2006), Judaism and Hellenism Reconsidered, 316
leader, theodore, on being a cenobitic	Dilley (2019), Monasteries and the Care of Souls in Late Antique Christianity: Cognition and Discipline, 221
leader, to aaron, moses, attempted to pass off role of	Feldman (2006), Judaism and Hellenism Reconsidered, 531, 532
leaders	Smith and Stuckenbruck (2020), Testing and Temptation in Second Temple Jewish and Early Christian Texts, 25, 35, 106, 117, 118, 119, 120, 121, 122, 123, 124, 125, 128, 129, 130, 131, 132, 134, 137, 138, 146, 147
leaders, / “masculine”, insomnia, and	Augoustakis (2014), Flavian Poetry and its Greek Past, 14, 15, 16, 17, 18, 19, 20 Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 14, 15, 16, 17, 18, 19, 20
leaders, acclamation, of macedonian	Morrison (2020), Apollonius Rhodius, Herodotus and Historiography, 187, 189, 215
leaders, accounting for souls by	Dilley (2019), Monasteries and the Care of Souls in Late Antique Christianity: Cognition and Discipline, 228, 229
leaders, ancient synagogue, pharisees/rabbis as of derivation of widely-held notion	Cohen (2010), The Significance of Yavneh and other Essays in Jewish Hellenism, 280
leaders, ancient synagogue, pharisees/rabbis as of passages indicative of	Cohen (2010), The Significance of Yavneh and other Essays in Jewish Hellenism, 269
leaders, and synagogues, pagan literature, on jewish	Levine (2005), The Ancient Synagogue, The First Thousand Years, 422, 423
leaders, bishops, as community	Niccolai (2023), Christianity, Philosophy, and Roman Power: Constantine, Julian, and the Bishops on Exegesis and Empire. 22, 236, 268, 274, 288
leaders, christian	Maier and Waldner (2022), Desiring Martyrs: Locating Martyrs in Space and Time, 185, 187
leaders, congregations, and their	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 196, 197, 198, 381
leaders, contemplation of art, duties of	Dilley (2019), Monasteries and the Care of Souls in Late Antique Christianity: Cognition and Discipline, 230, 231
leaders, for, fasting, fasts, required number of prayer	Kalmin (1998), The Sage in Jewish Society of Late Antiquity, 119
leaders, horsiesius, duties of	Dilley (2019), Monasteries and the Care of Souls in Late Antique Christianity: Cognition and Discipline, 228
leaders, jew/jewish	Levison (2009), Filled with the Spirit, 230, 231, 350
leaders, jews, jewish people, as jewish	Azar (2016), Exegeting the Jews: the early reception of the Johannine "Jews", 44, 136, 189, 190, 191, 192, 193, 194
leaders, josephus’ attitude toward, deceit of	Feldman (2006), Judaism and Hellenism Reconsidered, 473, 474
leaders, josephus’ attitude toward, deceit of demagogues, josephus’ disdain for	Feldman (2006), Judaism and Hellenism Reconsidered, 452, 453, 454
leaders, josephus’ attitude toward, greed of	Feldman (2006), Judaism and Hellenism Reconsidered, 474, 475
leaders, josephus’ attitude toward, hypocrisy of	Feldman (2006), Judaism and Hellenism Reconsidered, 473, 474
leaders, justice, of	Petrovic and Petrovic (2016), Inner Purity and Pollution in Greek Religion, 218
leaders, long rules, basil of caesarea, responsibilities of monastic	Dilley (2019), Monasteries and the Care of Souls in Late Antique Christianity: Cognition and Discipline, 227, 228
leaders, marcus aurelius, his generosity towards enemy	Isaac (2004), The invention of racism in classical antiquity, 223
leaders, noble, of priests of ritual	Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 194
leaders, of academies, rabbinic	Rubenstein (2003), The Culture of the Babylonian Talmud. 47, 90, 91, 92, 93, 94, 97
leaders, of ancient synagogue, pharisees/rabbis as	Cohen (2010), The Significance of Yavneh and other Essays in Jewish Hellenism, 278, 279, 280, 281
leaders, of jewish communities in galilee	Kalmin (1998), The Sage in Jewish Society of Late Antiquity, 141
leaders, of passages indicative ancient synagogue, pharisees/rabbis as of in john	Cohen (2010), The Significance of Yavneh and other Essays in Jewish Hellenism, 275, 276
leaders, of passages indicative ancient synagogue, pharisees/rabbis as of in josephus	Cohen (2010), The Significance of Yavneh and other Essays in Jewish Hellenism, 274, 275
leaders, of passages indicative ancient synagogue, pharisees/rabbis as of in justin martyr	Cohen (2010), The Significance of Yavneh and other Essays in Jewish Hellenism, 276, 277, 278
leaders, of passages indicative ancient synagogue, pharisees/rabbis as of in matthew	Cohen (2010), The Significance of Yavneh and other Essays in Jewish Hellenism, 269, 270, 271, 272, 273, 274
leaders, of popular causes, aristocracy, aristocrats, aristocratic, as the	Raaflaub Ober and Wallace (2007), Origins of Democracy in Ancient Greece, 17, 73, 91, 96, 128, 137, 158
leaders, of sect	Schiffman (1983), Testimony and the Penal Code, 7, 39, 172, 189, 199
leaders, of sect, criticism of	Schiffman (1983), Testimony and the Penal Code, 172
leaders, pasiphae, sanctuary at thalamai, divinatory incubation by spartan	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 29, 30, 47, 316, 317, 318, 381
leaders, religious or cultic	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 54, 58, 114, 120, 121, 185, 192, 204
leaders, roman	Papadodima (2022), Ancient Greek Literature and the Foreign: Athenian Dialogues II, 76
leaders, roman treatment of enemy	Isaac (2004), The invention of racism in classical antiquity, 223
leaders, romans, and jewish	Rubenstein (2003), The Culture of the Babylonian Talmud. 191
leaders/rules, shenoute, duties of	Dilley (2019), Monasteries and the Care of Souls in Late Antique Christianity: Cognition and Discipline, 228, 229, 230, 231
leadership, leader, synagogue, prayer	Levine (2005), The Ancient Synagogue, The First Thousand Years, 204, 209, 237
leadership, leaders,	Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts 92, 96, 125, 126, 141, 153, 159, 160, 205, 206, 207, 208

List of validated texts:

46 validated results for "leader"

1. Hebrew Bible, Exodus, 16.23, 17.12 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Leaderships • Oreb, Leader of Midian, • Zeeb, Leader of Midian, • justice, as leader of virtues • leaders • sheliah tzibbur, prayer leader • virtue, justice as leader of

Found in books: Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 301; Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 94; Levine (2005), The Ancient Synagogue, The First Thousand Years, 377; Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 41; Smith and Stuckenbruck (2020), Testing and Temptation in Second Temple Jewish and Early Christian Texts, 35, 118, 120

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16.23 וַיֹּאמֶר אֲלֵהֶם הוּא אֲשֶׁר דִּבֶּר יְהוָה שַׁבָּתוֹן שַׁבַּת־קֹדֶשׁ לַיהוָה מָחָר אֵת אֲשֶׁר־תֹּאפוּ אֵפוּ וְאֵת אֲשֶׁר־תְּבַשְּׁלוּ בַּשֵּׁלוּ וְאֵת כָּל־הָעֹדֵף הַנִּיחוּ לָכֶם לְמִשְׁמֶרֶת עַד־הַבֹּקֶר׃ ^17.12 וִידֵי מֹשֶׁה כְּבֵדִים וַיִּקְחוּ־אֶבֶן וַיָּשִׂימוּ תַחְתָּיו וַיֵּשֶׁב עָלֶיהָ וְאַהֲרֹן וְחוּר תָּמְכוּ בְיָדָיו מִזֶּה אֶחָד וּמִזֶּה אֶחָד וַיְהִי יָדָיו אֱמוּנָה עַד־בֹּא הַשָּׁמֶשׁ׃' ' None

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16.23 And he said unto them: ‘This is that which the LORD hath spoken: To-morrow is a solemn rest, a holy sabbath unto the LORD. Bake that which ye will bake, and seethe that which ye will seethe; and all that remaineth over lay up for you to be kept until the morning.’ ^17.12 But Moses’hands were heavy; and they took a stone, and put it under him, and he sat thereon; and Aaron and Hur stayed up his hands, the one on the one side, and the other on the other side; and his hands were steady until the going down of the sun.' ' None

2. Hebrew Bible, Genesis, 6.3, 6.9 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • God, leader of the (entire) universe • Semihazah, Semhazai, as leader of Watchers • Spirit, effects of, leadership • justice, as leader of virtues • virtue, justice as leader of

Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 94, 177; Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 45; Levison (2009), Filled with the Spirit, 50; Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 27

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6.3 וַיֹּאמֶר יְהוָה לֹא־יָדוֹן רוּחִי בָאָדָם לְעֹלָם בְּשַׁגַּם הוּא בָשָׂר וְהָיוּ יָמָיו מֵאָה וְעֶשְׂרִים שָׁנָה׃ ^6.9 אֵלֶּה תּוֹלְדֹת נֹחַ נֹחַ אִישׁ צַדִּיק תָּמִים הָיָה בְּדֹרֹתָיו אֶת־הָאֱלֹהִים הִתְהַלֶּךְ־נֹחַ׃'' None

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6.3 And the LORD said: ‘My spirit shall not abide in man for ever, for that he also is flesh; therefore shall his days be a hundred and twenty years.’ ^6.9 These are the generations of Noah. Noah was in his generations a man righteous and wholehearted; Noah walked with God.'' None

3. Hebrew Bible, Numbers, 14.18, 20.10-20.11 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Temple, leadership of • leaders • leadership,

Found in books: Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 139; Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 95; Smith and Stuckenbruck (2020), Testing and Temptation in Second Temple Jewish and Early Christian Texts, 122, 125

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14.18 יְהוָה אֶרֶךְ אַפַּיִם וְרַב־חֶסֶד נֹשֵׂא עָוֺן וָפָשַׁע וְנַקֵּה לֹא יְנַקֶּה פֹּקֵד עֲוֺן אָבוֹת עַל־בָּנִים עַל־שִׁלֵּשִׁים וְעַל־רִבֵּעִים׃' '^20.11 וַיָּרֶם מֹשֶׁה אֶת־יָדוֹ וַיַּךְ אֶת־הַסֶּלַע בְּמַטֵּהוּ פַּעֲמָיִם וַיֵּצְאוּ מַיִם רַבִּים וַתֵּשְׁתְּ הָעֵדָה וּבְעִירָם׃'' None

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14.18 The LORD is slow to anger, and plenteous in lovingkindness, forgiving iniquity and transgression, and that will by no means clear the guilty; visiting the iniquity of the fathers upon the children, upon the third and upon the fourth generation. ^20.10 And Moses and Aaron gathered the assembly together before the rock, and he said unto them: ‘Hear now, ye rebels; are we to bring you forth water out of this rock?’ ^20.11 And Moses lifted up his hand, and smote the rock with his rod twice; and water came forth abundantly, and the congregation drank, and their cattle.'' None

4. Hebrew Bible, Psalms, 2.1, 78.20-78.21, 80.8 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Jew/Jewish, leaders • Jewish leaders • Shepherds, leaders of Israel as • leaders • leadership,

Found in books: Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 139; Levison (2009), Filled with the Spirit, 350; Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 195; Smith and Stuckenbruck (2020), Testing and Temptation in Second Temple Jewish and Early Christian Texts, 121, 125, 128; Visnjic (2021), The Invention of Duty: Stoicism as Deontology, 293

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2.1 וְעַתָּה מְלָכִים הַשְׂכִּילוּ הִוָּסְרוּ שֹׁפְטֵי אָרֶץ׃ ^2.1 לָמָּה רָגְשׁוּ גוֹיִם וּלְאֻמִּים יֶהְגּוּ־רִיק׃' '^78.21 לָכֵן שָׁמַע יְהוָה וַיִּתְעַבָּר וְאֵשׁ נִשְּׂקָה בְיַעֲקֹב וְגַם־אַף עָלָה בְיִשְׂרָאֵל׃ ^80.8 אֱלֹהִים צְבָאוֹת הֲשִׁיבֵנוּ וְהָאֵר פָּנֶיךָ וְנִוָּשֵׁעָה׃'' None

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2.1 Why are the nations in an uproar? And why do the peoples mutter in vain?' "^78.20 Behold, He smote the rock, that waters gushed out, And streams overflowed; Can He give bread also? Or will He provide flesh for His people?'" '^78.21 Therefore the LORD heard, and was wroth; And a fire was kindled against Jacob, And anger also went up against Israel; ^80.8 O God of hosts, restore us; And cause Thy face to shine, and we shall be saved.'' None

5. Hebrew Bible, Joshua, 7.1 (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Jew/Jewish, leaders • leadership,

Found in books: Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 139; Levison (2009), Filled with the Spirit, 230

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7.1 וַיִּמְעֲלוּ בְנֵי־יִשְׂרָאֵל מַעַל בַּחֵרֶם וַיִּקַּח עָכָן בֶּן־כַּרְמִי בֶן־זַבְדִּי בֶן־זֶרַח לְמַטֵּה יְהוּדָה מִן־הַחֵרֶם וַיִּחַר־אַף יְהוָה בִּבְנֵי יִשְׂרָאֵל׃^7.1 וַיֹּאמֶר יְהוָה אֶל־יְהוֹשֻׁעַ קֻם לָךְ לָמָּה זֶּה אַתָּה נֹפֵל עַל־פָּנֶיךָ׃ ' None

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7.1 But the children of Israel committed a trespass concerning the devoted thing; for Achan, the son of Carmi, the son of Zabdi, the son of Zerah, of the tribe of Judah, took of the devoted thing; and the anger of the LORD was kindled against the children of Israel.'' None

6. Homer, Iliad, 1.234-1.239, 2.1-2.47, 2.511-2.526, 2.676-2.680, 2.729-2.733, 9.531, 9.597, 18.503-18.506, 19.109-19.114 (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • Homeric leader, as counsel-giver • Homeric leader, as judge • Homeric leader, as protector • herdsman, leader of dreams • insomnia, and leaders / “masculine” • justice, of leaders • leadership • leadership vacuum • leadership, • leadership, dual • purity, of the leader

Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 15; Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 142; Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 59; Farrell (2021), Juno's Aeneid: A Battle for Heroic Identity, 148, 163, 249, 256; Gygax and Zuiderhoek (2021), Benefactors and the Polis: The Public Gift in the Greek Cities from the Homeric World to Late Antiquity, 35, 37; Miller and Clay (2019), Tracking Hermes, Pursuing Mercury, 302; Petrovic and Petrovic (2016), Inner Purity and Pollution in Greek Religion, 218; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 15

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1.234 ναὶ μὰ τόδε σκῆπτρον, τὸ μὲν οὔ ποτε φύλλα καὶ ὄζους ^1.235 φύσει, ἐπεὶ δὴ πρῶτα τομὴν ἐν ὄρεσσι λέλοιπεν, ^1.236 οὐδʼ ἀναθηλήσει· περὶ γάρ ῥά ἑ χαλκὸς ἔλεψε ^1.237 φύλλά τε καὶ φλοιόν· νῦν αὖτέ μιν υἷες Ἀχαιῶν ^1.238 ἐν παλάμῃς φορέουσι δικασπόλοι, οἵ τε θέμιστας ^1.239 πρὸς Διὸς εἰρύαται· ὃ δέ τοι μέγας ἔσσεται ὅρκος·' ^2.1 ἄλλοι μέν ῥα θεοί τε καὶ ἀνέρες ἱπποκορυσταὶ ^2.2 εὗδον παννύχιοι, Δία δʼ οὐκ ἔχε νήδυμος ὕπνος, ^2.3 ἀλλʼ ὅ γε μερμήριζε κατὰ φρένα ὡς Ἀχιλῆα ^2.4 τιμήσῃ, ὀλέσῃ δὲ πολέας ἐπὶ νηυσὶν Ἀχαιῶν. ^2.5 ἥδε δέ οἱ κατὰ θυμὸν ἀρίστη φαίνετο βουλή, ^2.6 πέμψαι ἐπʼ Ἀτρεΐδῃ Ἀγαμέμνονι οὖλον ὄνειρον· ^2.7 καί μιν φωνήσας ἔπεα πτερόεντα προσηύδα· ^2.8 βάσκʼ ἴθι οὖλε ὄνειρε θοὰς ἐπὶ νῆας Ἀχαιῶν· ^2.9 ἐλθὼν ἐς κλισίην Ἀγαμέμνονος Ἀτρεΐδαο ^2.10 πάντα μάλʼ ἀτρεκέως ἀγορευέμεν ὡς ἐπιτέλλω· ^2.11 θωρῆξαί ἑ κέλευε κάρη κομόωντας Ἀχαιοὺς ^2.12 πανσυδίῃ· νῦν γάρ κεν ἕλοι πόλιν εὐρυάγυιαν ^2.13 Τρώων· οὐ γὰρ ἔτʼ ἀμφὶς Ὀλύμπια δώματʼ ἔχοντες ^2.14 ἀθάνατοι φράζονται· ἐπέγναμψεν γὰρ ἅπαντας ^2.15 Ἥρη λισσομένη, Τρώεσσι δὲ κήδεʼ ἐφῆπται. ^2.16 ὣς φάτο, βῆ δʼ ἄρʼ ὄνειρος ἐπεὶ τὸν μῦθον ἄκουσε· ^2.17 καρπαλίμως δʼ ἵκανε θοὰς ἐπὶ νῆας Ἀχαιῶν, ^2.18 βῆ δʼ ἄρʼ ἐπʼ Ἀτρεΐδην Ἀγαμέμνονα· τὸν δὲ κίχανεν ^2.19 εὕδοντʼ ἐν κλισίῃ, περὶ δʼ ἀμβρόσιος κέχυθʼ ὕπνος. ^2.20 στῆ δʼ ἄρʼ ὑπὲρ κεφαλῆς Νηληΐῳ υἷι ἐοικώς ^2.21 Νέστορι, τόν ῥα μάλιστα γερόντων τῖʼ Ἀγαμέμνων· ^2.22 τῷ μιν ἐεισάμενος προσεφώνεε θεῖος ὄνειρος· ^2.23 εὕδεις Ἀτρέος υἱὲ δαΐφρονος ἱπποδάμοιο· ^2.24 οὐ χρὴ παννύχιον εὕδειν βουληφόρον ἄνδρα ^2.25 ᾧ λαοί τʼ ἐπιτετράφαται καὶ τόσσα μέμηλε· ^2.26 νῦν δʼ ἐμέθεν ξύνες ὦκα· Διὸς δέ τοι ἄγγελός εἰμι, ^2.27 ὃς σεῦ ἄνευθεν ἐὼν μέγα κήδεται ἠδʼ ἐλεαίρει. ^2.28 θωρῆξαί σε κέλευσε κάρη κομόωντας Ἀχαιοὺς ^2.29 πανσυδίῃ· νῦν γάρ κεν ἕλοις πόλιν εὐρυάγυιαν ^2.32 Ἥρη λισσομένη, Τρώεσσι δὲ κήδεʼ ἐφῆπται ^2.33 ἐκ Διός· ἀλλὰ σὺ σῇσιν ἔχε φρεσί, μηδέ σε λήθη ^2.34 αἱρείτω εὖτʼ ἄν σε μελίφρων ὕπνος ἀνήῃ. ^2.35 ὣς ἄρα φωνήσας ἀπεβήσετο, τὸν δὲ λίπʼ αὐτοῦ ^2.36 τὰ φρονέοντʼ ἀνὰ θυμὸν ἅ ῥʼ οὐ τελέεσθαι ἔμελλον· ^2.37 φῆ γὰρ ὅ γʼ αἱρήσειν Πριάμου πόλιν ἤματι κείνῳ ^2.38 νήπιος, οὐδὲ τὰ ᾔδη ἅ ῥα Ζεὺς μήδετο ἔργα· ^2.39 θήσειν γὰρ ἔτʼ ἔμελλεν ἐπʼ ἄλγεά τε στοναχάς τε ^2.40 Τρωσί τε καὶ Δαναοῖσι διὰ κρατερὰς ὑσμίνας. ^2.41 ἔγρετο δʼ ἐξ ὕπνου, θείη δέ μιν ἀμφέχυτʼ ὀμφή· ^2.42 ἕζετο δʼ ὀρθωθείς, μαλακὸν δʼ ἔνδυνε χιτῶνα ^2.43 καλὸν νηγάτεον, περὶ δὲ μέγα βάλλετο φᾶρος· ^2.44 ποσσὶ δʼ ὑπὸ λιπαροῖσιν ἐδήσατο καλὰ πέδιλα, ^2.45 ἀμφὶ δʼ ἄρʼ ὤμοισιν βάλετο ξίφος ἀργυρόηλον· ^2.46 εἵλετο δὲ σκῆπτρον πατρώϊον ἄφθιτον αἰεὶ ^2.47 σὺν τῷ ἔβη κατὰ νῆας Ἀχαιῶν χαλκοχιτώνων· ^2.511 οἳ δʼ Ἀσπληδόνα ναῖον ἰδʼ Ὀρχομενὸν Μινύειον, ^2.512 τῶν ἦρχʼ Ἀσκάλαφος καὶ Ἰάλμενος υἷες Ἄρηος ^2.513 οὓς τέκεν Ἀστυόχη δόμῳ Ἄκτορος Ἀζεΐδαο, ^2.514 παρθένος αἰδοίη ὑπερώϊον εἰσαναβᾶσα ^2.515 Ἄρηϊ κρατερῷ· ὃ δέ οἱ παρελέξατο λάθρῃ· ^2.516 τοῖς δὲ τριήκοντα γλαφυραὶ νέες ἐστιχόωντο. ^2.517 αὐτὰρ Φωκήων Σχεδίος καὶ Ἐπίστροφος ἦρχον ^2.518 υἷες Ἰφίτου μεγαθύμου Ναυβολίδαο, ^2.519 οἳ Κυπάρισσον ἔχον Πυθῶνά τε πετρήεσσαν ^2.520 Κρῖσάν τε ζαθέην καὶ Δαυλίδα καὶ Πανοπῆα, ^2.521 οἵ τʼ Ἀνεμώρειαν καὶ Ὑάμπολιν ἀμφενέμοντο, ^2.522 οἵ τʼ ἄρα πὰρ ποταμὸν Κηφισὸν δῖον ἔναιον, ^2.523 οἵ τε Λίλαιαν ἔχον πηγῇς ἔπι Κηφισοῖο· ^2.524 τοῖς δʼ ἅμα τεσσαράκοντα μέλαιναι νῆες ἕποντο. ^2.525 οἳ μὲν Φωκήων στίχας ἵστασαν ἀμφιέποντες, ^2.526 Βοιωτῶν δʼ ἔμπλην ἐπʼ ἀριστερὰ θωρήσσοντο. ^2.676 οἳ δʼ ἄρα Νίσυρόν τʼ εἶχον Κράπαθόν τε Κάσον τε ^2.677 καὶ Κῶν Εὐρυπύλοιο πόλιν νήσους τε Καλύδνας, ^2.678 τῶν αὖ Φείδιππός τε καὶ Ἄντιφος ἡγησάσθην ^2.679 Θεσσαλοῦ υἷε δύω Ἡρακλεΐδαο ἄνακτος· ^2.730 οἵ τʼ ἔχον Οἰχαλίην πόλιν Εὐρύτου Οἰχαλιῆος, ^2.731 τῶν αὖθʼ ἡγείσθην Ἀσκληπιοῦ δύο παῖδε ^2.732 ἰητῆρʼ ἀγαθὼ Ποδαλείριος ἠδὲ Μαχάων· ^9.531 Αἰτωλοὶ μὲν ἀμυνόμενοι Καλυδῶνος ἐραννῆς, ^9.597 ὣς ὃ μὲν Αἰτωλοῖσιν ἀπήμυνεν κακὸν ἦμαρ ^18.503 κήρυκες δʼ ἄρα λαὸν ἐρήτυον· οἳ δὲ γέροντες ^18.504 εἵατʼ ἐπὶ ξεστοῖσι λίθοις ἱερῷ ἐνὶ κύκλῳ, ^18.505 σκῆπτρα δὲ κηρύκων ἐν χέρσʼ ἔχον ἠεροφώνων· ^18.506 τοῖσιν ἔπειτʼ ἤϊσσον, ἀμοιβηδὶς δὲ δίκαζον. ^19.109 ἦ μὲν τὸν πάντεσσι περικτιόνεσσιν ἀνάξειν ^19.110 ὅς κεν ἐπʼ ἤματι τῷδε πέσῃ μετὰ ποσσὶ γυναικὸς ^19.111 τῶν ἀνδρῶν οἳ σῆς ἐξ αἵματός εἰσι γενέθλης. ^19.112 ὣς ἔφατο· Ζεὺς δʼ οὔ τι δολοφροσύνην ἐνόησεν, ^19.113 ἀλλʼ ὄμοσεν μέγαν ὅρκον, ἔπειτα δὲ πολλὸν ἀάσθη. ^19.114 Ἥρη δʼ ἀΐξασα λίπεν ῥίον Οὐλύμποιο,'' None

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1.234 People-devouring king, since you rule over nobodies; else, son of Atreus, this would be your last piece of insolence. But I will speak out to you, and will swear thereto a mighty oath: by this staff, that shall never more put forth leaves or shoots since first it left its stump among the mountains, ^1.235 nor shall it again grow green, for the bronze has stripped it on all sides of leaves and bark, and now the sons of the Achaeans carry it in their hands when they act as judges, those who guard the ordices that come from Zeus; and this shall be for you a mighty oath. Surely some day a longing for Achilles will come upon the sons of the Achaeans ^2.1 Now all the other gods and men, lords of chariots, slumbered the whole night through, but Zeus was not holden of sweet sleep, for he was pondering in his heart how he might do honour to Achilles and lay many low beside the ships of the Achaeans. And this plan seemed to his mind the best, ^2.5 to send to Agamemnon, son of Atreus, a baneful dream. So he spake, and addressed him with winged words:Up, go, thou baneful Dream, unto the swift ships of the Achaeans, and when thou art come to the hut of Agamemnon, son of Atreus, ^2.10 tell him all my word truly, even as I charge thee. Bid him arm the long-haired Achaeans with all speed, since now he may take the broad-wayed city of the Trojans. For the immortals, that have homes upon Olympus, are no longer divided in counsel, ^2.15 ince Hera hath Vent the minds of all by her supplication, and over the Trojans hang woes. So spake he, and the Dream went his way, when he had heard this saying. Forthwith he came to the swift ships of the Achaeans, and went his way to Agamemnon, son of Atreus, and found him sleeping in his hut, and over him was shed ambrosial slumber. ^2.20 So he took his stand above his head, in the likeness of the son of Neleus, even Nestor, whom above all the elders Agamemnon held in honour; likening himself to him, the Dream from heaven spake, saying:Thou sleepest, son of wise-hearted Atreus, the tamer of horses. To sleep the whole night through beseemeth not a man that is a counsellor, ^2.25 to whom a host is entrusted, and upon whom rest so many cares. But now, hearken thou quickly unto me, for I am a messenger to thee from Zeus, who, far away though he be, hath exceeding care for thee and pity. He biddeth thee arm the long-haired Achaeans with all speed, since now thou mayest take the broad-wayed city of the Trojans. ^2.30 For the immortals that have homes upon Olympus are no longer divided in counsel, since Hera hath bent the minds of all by her supplication, and over the Trojans hang woes by the will of Zeus. But do thou keep this in thy heart, nor let forgetfulness lay hold of thee, whenso honey-hearted sleep shall let thee go. ^2.34 For the immortals that have homes upon Olympus are no longer divided in counsel, since Hera hath bent the minds of all by her supplication, and over the Trojans hang woes by the will of Zeus. But do thou keep this in thy heart, nor let forgetfulness lay hold of thee, whenso honey-hearted sleep shall let thee go. ^2.35 So spoke the Dream, and departed, and left him there, pondering in his heart on things that were not to be brought to pass. For in sooth he deemed that he should take the city of Priam that very day, fool that he was! seeing he knew not what deeds Zeus was purposing, ^2.40 who was yet to bring woes and groanings on Trojans alike and Danaans throughout the course of stubborn fights. Then he awoke from sleep, and the divine voice was ringing in his ears. He sat upright and did on his soft tunic, fair and glistering, and about him cast his great cloak, and beneath his shining feet he bound his fair sandals, ^2.45 and about his shoulders flung his silver-studded sword; and he grasped the sceptre of his fathers, imperishable ever, and therewith took his way along the ships of the brazen-coated Achaeans.Now the goddess Dawn went up to high Olympus, to announce the light to Zeus and the other immortals, ^2.511 /went young men of the Boeotians an hundred and twenty. ^2.514 went young men of the Boeotians an hundred and twenty. And they that dwelt in Aspledon and Orchomenus of the Minyae were led by Ascalaphus and Ialmenus, sons of Ares, whom, in the palace of Actor, son of Azeus, Astyoche, the honoured maiden, conceived of mighty Ares, when she had entered into her upper chamber; ^2.515 for he lay with her in secret. And with these were ranged thirty hollow ships.And of the Phocians Schedius and Epistrophus were captains, sons of great-souled Iphitus, son of Naubolus; these were they that held Cyparissus and rocky Pytho, ^2.520 and sacred Crisa and Daulis and Panopeus; and that dwelt about Anemoreia and Hyampolis, and that lived beside the goodly river Cephisus, and that held Lilaea by the springs of Cephisus. With these followed forty black ships. ^2.525 And their leaders busily marshalled the ranks of the Phocians, and made ready for battle hard by the Boeotians on the left.And the Loerians had as leader the swift son of Oïleus, Aias the less, in no wise as great as Telamonian Aias, but far less. Small of stature was he, with corselet of linen, ^2.676 Howbeit he was a weakling, and but few people followed with him.And they that held Nisyrus and Crapathus and Casus and Cos, the city of Eurypylus, and the Calydnian isles, these again were led by Pheidippus and Antiphus, the two sons of king Thessalus, son of Heracles. ^2.680 And with them were ranged thirty hollow ships.Now all those again that inhabited Pelasgian Argos, and dwelt in Alos and Alope and Trachis, and that held Phthia and Hellas, the land of fair women, and were called Myrmidons and Hellenes and Achaeans— ^2.730 and Oechalia, city of Oechalian Eurytus, these again were led by the two sons of Asclepius, the skilled leeches Podaleirius and Machaon. And with these were ranged thirty hollow ships. ^9.531 around the city of Calydon, and were slaying one another, the Aetolians defending lovely Calydon and the Curetes fain to waste it utterly in war. For upon their folk had Artemis of the golden throne sent a plague in wrath that Oeneus offered not to her the first-fruits of the harvest in his rich orchard land; ^9.597 Then was his spirit stirred, as he heard the evil tale, and he went his way and did on his body his gleaming armour. Thus did he ward from the Aetolians the day of evil, yielding to his own spirit; and to him thereafter they paid not the gifts, many and gracious; yet even so did he ward from them evil. ^18.503 declaring his cause to the people, but the other refused to accept aught; and each was fain to win the issue on the word of a daysman. Moreover, the folk were cheering both, shewing favour to this side and to that. And heralds held back the folk, and the elders were sitting upon polished stones in the sacred circle, ^18.505 holding in their hands the staves of the loud-voiced heralds. Therewith then would they spring up and give judgment, each in turn. And in the midst lay two talents of gold, to be given to him whoso among them should utter the most righteous judgment.But around the other city lay in leaguer two hosts of warriors ^19.109 even one of the race of those men who are of me by blood.’ But with crafty mind the queenly Hera spake unto him:‘Thou wilt play the cheat, and not bring thy word to fulfillment. Nay, come, Olympian, swear me now a mighty oath that in very truth that man shall be lord of all them that dwell round about, ' "^19.110 whoso this day shall fall between a woman's feet, even one of those men who are of the blood of thy stock.’ So spake she; howbeit Zeus in no wise marked her craftiness, but sware a great oath, and therewithal was blinded sore. " "^19.114 whoso this day shall fall between a woman's feet, even one of those men who are of the blood of thy stock.’ So spake she; howbeit Zeus in no wise marked her craftiness, but sware a great oath, and therewithal was blinded sore. But Hera darted down and left the peak of Olympus, " ' None

7. None, None, nan (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • insomnia, and leaders / “masculine”

Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 15, 16, 17, 20; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 15, 16, 17, 20

8. Sophocles, Antigone, 1122-1123, 1136-1142, 1146-1152 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • chorus leader • leader, chorus-leader

Found in books: Bierl (2017), Time and Space in Ancient Myth, Religion and Culture, 116, 123, 126, 127; Papadodima (2022), Ancient Greek Literature and the Foreign: Athenian Dialogues II, 65, 66

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1122 in the valleys of Eleusinian Deo where all find welcome! O Bacchus, denizen of Thebes , the mother-city of your Bacchants, dweller by the wet stream of Ismenus on the soil'¹¹²³ in the valleys of Eleusinian Deo where all find welcome! O Bacchus, denizen of Thebes , the mother-city of your Bacchants, dweller by the wet stream of Ismenus on the soil ¹¹³⁶ you visit the avenues of Thebes . ¹¹³⁷ Thebes of all cities you hold foremost in honor, together with your lightning-struck mother. ¹¹⁴⁰ And now when the whole city is held subject to a violent plague, come, we ask, with purifying feet over steep Parnassus , ¹¹⁴⁶ O Leader of the chorus of the stars whose breath is fire, overseer of the chants in the night, son begotten of Zeus, ¹¹⁵⁰ appear, my king, with your attendant Thyiads, who in night-long frenzy dance and sing you as Iacchus the Giver! ' None

9. Thucydides, The History of The Peloponnesian War, 2.65, 2.65.7, 7.77.2 (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Hermocrates, successful as leader • leader(ship) • leader/leadership • leadership,

Found in books: Chrysanthou (2022), Reconfiguring the Imperial Past: Narrative Patterns and Historical Interpretation in Herodian’s History of the Empire. 139, 254, 306; Hau (2017), Moral History from Herodotus to Diodorus Siculus, 197, 213, 214; Joho (2022), Style and Necessity in Thucydides, 270; Spatharas (2019), Emotions, persuasion, and public discourse in classical Athens, 68

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2.65.7 ὁ μὲν γὰρ ἡσυχάζοντάς τε καὶ τὸ ναυτικὸν θεραπεύοντας καὶ ἀρχὴν μὴ ἐπικτωμένους ἐν τῷ πολέμῳ μηδὲ τῇ πόλει κινδυνεύοντας ἔφη περιέσεσθαι: οἱ δὲ ταῦτά τε πάντα ἐς τοὐναντίον ἔπραξαν καὶ ἄλλα ἔξω τοῦ πολέμου δοκοῦντα εἶναι κατὰ τὰς ἰδίας φιλοτιμίας καὶ ἴδια κέρδη κακῶς ἔς τε σφᾶς αὐτοὺς καὶ τοὺς ξυμμάχους ἐπολίτευσαν, ἃ κατορθούμενα μὲν τοῖς ἰδιώταις τιμὴ καὶ ὠφελία μᾶλλον ἦν, σφαλέντα δὲ τῇ πόλει ἐς τὸν πόλεμον βλάβη καθίστατο. ^7.77.2 κἀγώ τοι οὐδενὸς ὑμῶν οὔτε ῥώμῃ προφέρων ʽἀλλ’ ὁρᾶτε δὴ ὡς διάκειμαι ὑπὸ τῆς νόσοὐ οὔτ’ εὐτυχίᾳ δοκῶν που ὕστερός του εἶναι κατά τε τὸν ἴδιον βίον καὶ ἐς τὰ ἄλλα, νῦν ἐν τῷ αὐτῷ κινδύνῳ τοῖς φαυλοτάτοις αἰωροῦμαι: καίτοι πολλὰ μὲν ἐς θεοὺς νόμιμα δεδιῄτημαι, πολλὰ δὲ ἐς ἀνθρώπους δίκαια καὶ ἀνεπίφθονα.' ' None

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2.65.7 He told them to wait quietly, to pay attention to their marine, to attempt no new conquests, and to expose the city to no hazards during the war, and doing this, promised them a favorable result. What they did was the very contrary, allowing private ambitions and private interests, in matters apparently quite foreign to the war, to lead them into projects unjust both to themselves and to their allies—projects whose success would only conduce to the honor and advantage of private persons, and whose failure entailed certain disaster on the country in the war. ^7.77.2 I myself who am not superior to any of you in strength—indeed you see how I am in my sickness—and who in the gifts of fortune am, I think, whether in private life or otherwise, the equal of any, am now exposed to the same danger as the meanest among you; and yet my life has been one of much devotion towards the gods, and of much justice and without offence towards men. ' ' None

10. Xenophon, Hellenica, 2.3.56 (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • leader(ship) • leadership,

Found in books: Chrysanthou (2022), Reconfiguring the Imperial Past: Narrative Patterns and Historical Interpretation in Herodian’s History of the Empire. 190; Hau (2017), Moral History from Herodotus to Diodorus Siculus, 218

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2.3.56 So they led the man away through the market-place, while he proclaimed in a very loud voice the wrongs he was suffering. One saying of his that is reported was this: when Satyrus told him that if he did not keep quiet, he would suffer for it, he asked: Then if I do keep quiet, shall I not suffer? And when, being compelled to die, he had drunk the hemlock, they said that he threw out the last drops, like a man playing kottabos, The game consisted in throwing the last drops from a wine-cup into a basin, at the same time pronouncing the name and wishing the health of the person whom one loved. and exclaimed: Here’s to the health of my beloved Critias. Now I am not unaware of this, that these are not sayings worthy of record; still, I deem it admirable in the man that when death was close at hand, neither self-possession nor the spirit of playfulness departed from his soul.'' None

11. Xenophon, The Education of Cyrus, 1.1.3 (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • leader • leader(ship) • leader, leadership

Found in books: Chrysanthou (2022), Reconfiguring the Imperial Past: Narrative Patterns and Historical Interpretation in Herodian’s History of the Empire. 66; Papadodima (2022), Ancient Greek Literature and the Foreign: Athenian Dialogues II, 20

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1.1.3 ὅτε μὲν δὴ ταῦτα ἐνεθυμούμεθα, οὕτως ἐγιγνώσκομεν περὶ αὐτῶν, ὡς ἀνθρώπῳ πεφυκότι πάντων τῶν ἄλλων ῥᾷον εἴη ζῴων ἢ ἀνθρώπων ἄρχειν. ἐπειδὴ δὲ ἐνενοήσαμεν ὅτι Κῦρος ἐγένετο Πέρσης, ὃς παμπόλλους μὲν ἀνθρώπους ἐκτήσατο πειθομένους αὑτῷ, παμπόλλας δὲ πόλεις, πάμπολλα δὲ ἔθνη, ἐκ τούτου δὴ ἠναγκαζόμεθα μετανοεῖν μὴ οὔτε τῶν ἀδυνάτων οὔτε τῶν χαλεπῶν ἔργων ᾖ τὸ ἀνθρώπων ἄρχειν, ἤν τις ἐπισταμένως τοῦτο πράττῃ. Κύρῳ γοῦν ἴσμεν ἐθελήσαντας πείθεσθαι τοὺς μὲν ἀπέχοντας παμπόλλων ἡμερῶν ὁδόν, τοὺς δὲ καὶ μηνῶν, τοὺς δὲ οὐδʼ ἑωρακότας πώποτʼ αὐτόν, τοὺς δὲ καὶ εὖ εἰδότας ὅτι οὐδʼ ἂν ἴδοιεν, καὶ ὅμως ἤθελον αὐτῷ ὑπακούειν.'' None

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1.1.3 Thus, as we meditated on this analogy, we were inclined to conclude that for man, as he is constituted, it is easier to rule over any and all other creatures than to rule over men. But when we reflected that Cyrus a king of men there was one Cyrus, the Persian, who reduced to obedience a vast number of men and cities and nations, we were then compelled to change our opinion and decide that to rule men might be a task neither impossible nor even difficult, if one should only go about it in an intelligent manner. At all events, we know that people obeyed Cyrus willingly, although some of them were distant from him a journey of many days, and others of many months; others, although they had never seen him, and still others who knew well that they never should see him. Nevertheless they were all willing to be his subjects. '' None

12. None, None, nan (3rd cent. BCE - 3rd cent. BCE)
Tagged with subjects: • acclamation, of Macedonian leaders • leadership

Found in books: Farrell (2021), Juno's Aeneid: A Battle for Heroic Identity, 149; Morrison (2020), Apollonius Rhodius, Herodotus and Historiography, 187

13. Polybius, Histories, 3.23-3.24, 3.27, 3.47, 10.3-10.5, 10.3.7, 15.35.6, 38.1 (2nd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Cornelius Scipio Africanus, P. , leadership qualities • Hannibal, leadership qualities • Horsiesius, duties of leaders • Long Rules (Basil of Caesarea), responsibilities of monastic leaders • Philip V, leadership qualities • Shenoute, duties of leaders/rules • accounting for souls by leaders • leader(ship) • leadership,

Found in books: Chrysanthou (2022), Reconfiguring the Imperial Past: Narrative Patterns and Historical Interpretation in Herodian’s History of the Empire. 52, 139; Dilley (2019), Monasteries and the Care of Souls in Late Antique Christianity: Cognition and Discipline, 228, 229; Hau (2017), Moral History from Herodotus to Diodorus Siculus, 32, 56, 57, 58, 59; Miltsios (2023), Leadership and Leaders in Polybius. 19, 39, 40, 41, 45, 62

10.3 1. \xa0It is generally agreed that Scipio was beneficent and magimous, but that he was also shrewd and discreet with a mind always concentrated on the object he had in view would be conceded by none except those who associated with him and to whom his character stood clearly revealed.,2. \xa0One of these was Gaius Laelius, who from his youth up to the end had participated in his every word and deed, and who has produced the above impression upon myself, as his account seems both probable on the face of it and in accordance with the actual performances of Scipio.,3. \xa0For he tells us that Scipio first distinguished himself on the occasion of the cavalry engagement between his father and Hannibal in the neighbourhood of the\xa0Po.,4. \xa0He was at the time seventeen years of age, this being his first campaign, and his father had placed him in command of a picked troop of horse in order to ensure his safety, but when he caught sight of his father in the battle, surrounded by the enemy and escorted only by two or three horsemen and dangerously wounded,,5. \xa0he at first endeavoured to urge those with him to go to the rescue, but when they hung back for a time owing to the large numbers of the enemy round them, he is said with reckless daring to have charged the encircling force alone.,6. \xa0Upon the rest being now forced to attack, the enemy were terror-struck and broke up, and Publius Scipio, thus unexpectedly delivered, was the first to salute his son in the hearing of all as his preserver.,7. \xa0Having by this service gained a universally acknowledged reputation for bravery, he in subsequent times refrained from exposing his person without sufficient reason, when his country reposed her hopes of success on him â\x80\x94 conduct characteristic not of a commander who relies on luck, but on one gifted with intelligence. ^3.23 1. \xa0The "Fair Promontory" is that lying in front of Carthage to the North.,2. \xa0The Carthaginians forbid the Romans absolutely to sail south of this on its western side in long ships, the reason being, I\xa0think that they did not wish them to become acquainted either with the district round Byssatis or that near the lesser Syrtis, which they call Emporia, owing to their great fertility.,3. \xa0If anyone, carried there by a storm or driven by his enemies, requires anything for the purpose of sacrificing to the gods or of repairing his ships, he may have this, but nothing beyond it, and those who touch there must leave within five days.,4. \xa0To Carthage itself and all parts of Libya on this side of the Fair Promontory, to Sardinia and the Carthaginian province of Sicily the Romans may come for trading purposes, and the Carthaginian state engages to secure payment of their just debts.,5. \xa0The phrasing of this treaty shows that they consider Sardinia and Libya as their own, whereas they distinctly express themselves otherwise about Sicily, mentioning only in the treaty those parts of it which are under Carthaginian rule.,6. \xa0Similarly, the Romans include in the treaty Latium alone, making no mention of the rest of Italy as it was not then subject to their authority. ^3.24 1. \xa0At a later date they made another treaty, in which the Carthaginians include Tyre and Utica,,2. \xa0and mention, in addition to the Fair Promontory, Mastia and Tarseum as points beyond which the Romans may not either make marauding expeditions, or trade, or found cities. This treaty is more or less as follows:,3. \xa0"There is to be friendship on the following conditions between the Romans and their allies and the Carthaginians, Tyrians, and the people of Utica and their respective allies.,4. \xa0The Romans shall not maraud or trade or found a city on the farther side of Fair Promontory, Mastia, and Tarseum.,5. \xa0If the Carthaginians capture any city in Latium not subject to Rome, they shall keep the valuables and the men, but give up the city.,6. \xa0If any Carthaginians take captive any of a people with whom the Romans have a treaty of peace, but who are not subject to Rome, they shall not bring them into Roman harbours, but if one be brought in and a Roman lay hold of him, he shall be set free.,7. \xa0The Romans shall not do likewise.,8. \xa0If a Roman gets water or provisions from any place over which the Carthaginians rule, he shall not use these provisions to wrong any member of a people with whom the Carthaginians have peace and friendship.,9. \xa0The Carthaginians shall not do likewise.,10. \xa0If either do so, the aggrieved person shall not take private vengeance, and if he do, his wrongdoing shall be public.,11. \xa0No Roman shall trade or found a city in Sardinia and Libya nor remain in a Sardinian or Libyan post longer than is required for taking in provisions or repairing his ship. If he be driven there by stress of weather, he shall depart within five days.,12. \xa0In the Carthaginian province of Sicily and at Carthage he may do and sell anything that is permitted to a citizen.,13. \xa0A\xa0Carthaginian in Rome may do likewise.",14. \xa0Again in this treaty they lay particular stress on Libya and Sardinia, asserting them to be their own private property and closing all landing-places to the Romans,,15. \xa0but of Sicily they distinctly speak contrariwise, mentioning the part of it subject to them.,16. \xa0Similarly, the Romans in referring to Latium forbid the Carthaginians to wrong the people of Ardea, Antium, Circeii, and Terracina, the cities that stand on the coast of that Latin territory with which the treaty is concerned. ^3.27 1. \xa0At the close of the war for Sicily, then, they made another treaty, the clauses of which run as follows:,2. \xa0"The Carthaginians are to evacuate the whole of Sicily and all the islands between Italy and Sicily.,3. \xa0The allies of both parties are to be secure from attack by the other.,4. \xa0Neither party is entitled to impose any contribution to construct public buildings, or to enrol soldiers, in the dominions of the other, nor to form alliances with the allies of the other.,5. \xa0The Carthaginians are to pay twenty-two hundred talents within ten years, and a sum of a\xa0thousand talents at once.,6. \xa0The Carthaginians are to give up to the Romans all prisoners free of ransom.",7. \xa0Later, at the end of the Libyan War, after the Romans had actually passed a decree declaring war on Carthage, they added the following clauses, as I\xa0stated above:,8. \xa0"The Carthaginians are to evacuate Sardinia and pay a further sum of twelve hundred talents.",9. \xa0The very last of this series of agreements that made with Hasdrubal in Spain, that "The Carthaginians are not to cross the Ebro in arms.",10. \xa0Such is the diplomatic history of the relations between Rome and Carthage up to the time of Hannibal. ^10.3 1. \xa0It is generally agreed that Scipio was beneficent and magimous, but that he was also shrewd and discreet with a mind always concentrated on the object he had in view would be conceded by none except those who associated with him and to whom his character stood clearly revealed.,2. \xa0One of these was Gaius Laelius, who from his youth up to the end had participated in his every word and deed, and who has produced the above impression upon myself, as his account seems both probable on the face of it and in accordance with the actual performances of Scipio.,3. \xa0For he tells us that Scipio first distinguished himself on the occasion of the cavalry engagement between his father and Hannibal in the neighbourhood of the\xa0Po.,4. \xa0He was at the time seventeen years of age, this being his first campaign, and his father had placed him in command of a picked troop of horse in order to ensure his safety, but when he caught sight of his father in the battle, surrounded by the enemy and escorted only by two or three horsemen and dangerously wounded,,5. \xa0he at first endeavoured to urge those with him to go to the rescue, but when they hung back for a time owing to the large numbers of the enemy round them, he is said with reckless daring to have charged the encircling force alone.,6. \xa0Upon the rest being now forced to attack, the enemy were terror-struck and broke up, and Publius Scipio, thus unexpectedly delivered, was the first to salute his son in the hearing of all as his preserver.,7. \xa0Having by this service gained a universally acknowledged reputation for bravery, he in subsequent times refrained from exposing his person without sufficient reason, when his country reposed her hopes of success on him â\x80\x94 conduct characteristic not of a commander who relies on luck, but on one gifted with intelligence. ' "^10.5 1. \xa0and Scipio waiting until he received the white toga appeared in the forum while his mother was still asleep.,2. \xa0The people, owing to the unexpectedness of the sight and owing to his previous popularity, received him with enthusiastic surprise, and afterwards when he went on to the station appointed for candidates and stood by his brother they not only conferred the office on Publius but on his brother too for his sake, and both appeared at their house elected aediles.,4. \xa0When the news suddenly reached his mother's ears, she met them overjoyed at the door and embraced the young men with deep emotion, so that from this circumstance all who had heard of the dreams believed that Publius communed with the gods not only in his sleep, but still more in reality and by day.,6. \xa0Now it was not a matter of a dream at all, but as he was kind and munificent and agreeable in his address he reckoned on his popularity with the people,,7. \xa0and so by cleverly adapting his action to the actual sentiment of the people and of his mother he not only attained his object but was believed to have acted under a sort of divine inspiration.,8. \xa0For those who are incapable of taking an accurate view of operations, causes, and dispositions, either from lack of natural ability or from inexperience and indolence, attribute to the gods and to fortune the causes of what is accomplished by shrewdness and with calculation and foresight.,9. \xa0I\xa0have made these observations for the sake of my readers, that they may not by falsely accepting the generally received opinion of Scipio neglect to notice his finest qualities and those most worthy of respect, I\xa0mean his cleverness and laboriousness.,10. \xa0This will be still more evident from my account of his actual exploits. " '' None

14. None, None, nan (2nd cent. BCE - 1st cent. CE)
Tagged with subjects: • Qumran literature, leadership figures • Sect, leaders of

Found in books: Flatto (2021), The Crown and the Courts, 71; Schiffman (1983), Testimony and the Penal Code, 39, 189

15. None, None, nan (2nd cent. BCE - 1st cent. CE)
Tagged with subjects: • Qumran literature, leadership figures • yahad, leadership of

Found in books: Flatto (2021), The Crown and the Courts, 71; Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 103

16. Ovid, Metamorphoses, 10.369 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • insomnia, and leaders / “masculine”

Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 19; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 19

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10.369 solverat. At virgo Cinyreia pervigil igni'' None

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10.369 o hard, it was no wonder they were turned'' None

17. None, None, nan (1st cent. BCE - 1st cent. BCE)
Tagged with subjects: • insomnia, and leaders / “masculine”

Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 17; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 17

18. None, None, nan (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • insomnia, and leaders / “masculine”

Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 19; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 19

19. Anon., Didache, 10 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • bishops, as choir leader • women, church leadership

Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 12; Cadwallader (2016), Stones, Bones and the Sacred: Essays on Material Culture and Religion in Honor of Dennis E, 232

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10 But after you are filled, thus give thanks: We thank You, holy Father, for Your holy name which You caused to tabernacle in our hearts, and for the knowledge and faith and immortality, which You made known to us through Jesus Your Servant; to You be the glory forever. You, Master almighty, created all things for Your name's sake; You gave food and drink to men for enjoyment, that they might give thanks to You; but to us You freely gave spiritual food and drink and life eternal through Your Servant. Before all things we thank You that You are mighty; to You be the glory forever. Remember, Lord, Your Church, to deliver it from all evil and to make it perfect in Your love, and gather it from the four winds, sanctified for Your kingdom which You have prepared for it; for Yours is the power and the glory forever. Let grace come, and let this world pass away. Hosanna to the God (Son) of David! If any one is holy, let him come; if any one is not so, let him repent. Maran atha. Amen. But permit the prophets to make Thanksgiving as much as they desire. "" None

20. Clement of Rome, 1 Clement, 55 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • First Clement, and female leadership • Leadership, leaders

Found in books: Bird and Harrower (2021), The Cambridge Companion to the Apostolic Fathers, 192; Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts 207, 208

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55 To bring forward some examples from among the heathen: Many kings and princes, in times of pestilence, when they had been instructed by an oracle, have given themselves up to death, in order that by their own blood they might deliver their fellow citizens from destruction. Many have gone forth from their own cities, that so sedition might be brought to an end within them. We know many among ourselves who have given themselves up to bonds, in order that they might ransom others. Many, too, have surrendered themselves to slavery, that with the price which they received for themselves, they might provide food for others. Many women also, being strengthened by the grace of God, have performed numerous manly exploits. The blessed Judith, when her city was besieged, asked of the elders permission to go forth into the camp of the strangers; and, exposing herself to danger, she went out for the love which she bare to her country and people then besieged; and the Lord delivered Holofernes into the hands of a woman. Judith 8:30 Esther also, being perfect in faith, exposed herself to no less danger, in order to deliver the twelve tribes of Israel from impending destruction. For with fasting and humiliation she entreated the everlasting God, who sees all things; and He, perceiving the humility of her spirit, delivered the people for whose sake she had encountered peril. '' None

21. Ignatius, To The Ephesians, 4.1-4.2 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Judaism/Jewish, Leadership/synagogues • bishops, as choir leader • congregations, and their leaders • leaders, religious or cultic

Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 175, 185, 187, 190, 192, 196, 200; Tite (2009), Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity, 206

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4.1 So then it becometh you to run in harmony with the mind of the bishop; which thing also ye do. For your honourable presbytery, which is worthy of God, is attuned to the bishop, even as its strings to a lyre. Therefore in your concord and harmonious love Jesus Christ is sung. ^4.2 And do ye, each and all, form yourselves into a chorus, that being harmonious in concord and taking the key note of God ye may in unison sing with one voice through Jesus Christ unto the Father, that He may both hear you and acknowledge you by your good deeds to be members of His Son. It is therefore profitable for you to be in blameless unity, that ye may also be partakers of God always. '' None

22. Josephus Flavius, Jewish Antiquities, 14.91, 14.260 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Asia Minor, Jewish communities, communal organization, leadership • Asia Minor, communal organization, leadership • Jewish, leadership • Josephus, on leadership of high priests • ancient synagogue, Pharisees/rabbis as leaders of, passages indicative of, in Josephus • ancient synagogue, Pharisees/rabbis as leaders of, passages indicative of, in Matthew

Found in books: Cohen (2010), The Significance of Yavneh and other Essays in Jewish Hellenism, 274; Levine (2005), The Ancient Synagogue, The First Thousand Years, 115; Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 126; Williams (2023), Criminalization in Acts of the Apostles Race, Rhetoric, and the Prosecution of an Early Christian Movement. 55

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14.91 πέντε δὲ συνέδρια καταστήσας εἰς ἴσας μοίρας διένειμε τὸ ἔθνος, καὶ ἐπολιτεύοντο οἱ μὲν ἐν ̔Ιεροσολύμοις οἱ δὲ ἐν Γαδάροις οἱ δὲ ἐν ̓Αμαθοῦντι, τέταρτοι δ' ἦσαν ἐν ̔Ιεριχοῦντι, καὶ τὸ πέμπτον ἐν Σαπφώροις τῆς Γαλιλαίας. καὶ οἱ μὲν ἀπηλλαγμένοι δυναστείας ἐν ἀριστοκρατίᾳ διῆγον." " None

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14.91 and when he had settled matters with her, he brought Hyrcanus to Jerusalem, and committed the care of the temple to him. And when he had ordained five councils, he distributed the nation into the same number of parts. So these councils governed the people; the first was at Jerusalem, the second at Gadara, the third at Amathus, the fourth at Jericho, and the fifth at Sepphoris in Galilee. So the Jews were now freed from monarchic authority, and were governed by an aristocracy.' ' None

23. Josephus Flavius, Jewish War, 1.153, 1.170, 2.123 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Jewish, leadership • Josephus Essenes, leadership and rulers • Josephus, on leadership of high priests • leadership, synagogue • pagan, pagans, leadership • sheliah tzibbur, prayer leader

Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 437, 475; Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 78, 103, 198; Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 126; Williams (2023), Criminalization in Acts of the Apostles Race, Rhetoric, and the Prosecution of an Early Christian Movement. 55

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1.153 οὔτε δὲ τούτων οὔτε ἄλλου τινὸς τῶν ἱερῶν κειμηλίων ἥψατο, ἀλλὰ καὶ μετὰ μίαν τῆς ἁλώσεως ἡμέραν καθᾶραι τὸ ἱερὸν τοῖς νεωκόροις προσέταξεν καὶ τὰς ἐξ ἔθους ἐπιτελεῖν θυσίας. αὖθις δ' ἀποδείξας ̔Υρκανὸν ἀρχιερέα τά τε ἄλλα προθυμότατον ἑαυτὸν ἐν τῇ πολιορκίᾳ παρασχόντα καὶ διότι τὸ κατὰ τὴν χώραν πλῆθος ἀπέστησεν ̓Αριστοβούλῳ συμπολεμεῖν ὡρμημένον, ἐκ τούτων, ὅπερ ἦν προσῆκον ἀγαθῷ στρατηγῷ, τὸν λαὸν εὐνοίᾳ πλέον ἢ δέει προσηγάγετο." "^2.123 κηλῖδα δ' ὑπολαμβάνουσι τὸ ἔλαιον, κἂν ἀλειφθῇ τις ἄκων, σμήχεται τὸ σῶμα: τὸ γὰρ αὐχμεῖν ἐν καλῷ τίθενται λευχειμονεῖν τε διαπαντός. χειροτονητοὶ δ' οἱ τῶν κοινῶν ἐπιμεληταὶ καὶ ἀδιαίρετοι πρὸς ἁπάντων εἰς τὰς χρείας ἕκαστοι." " None

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1.153 Yet did not he touch that money, nor any thing else that was there reposited; but he commanded the ministers about the temple, the very next day after he had taken it, to cleanse it, and to perform their accustomed sacrifices. Moreover, he made Hyrcanus high priest, as one that not only in other respects had showed great alacrity, on his side, during the siege, but as he had been the means of hindering the multitude that was in the country from fighting for Aristobulus, which they were otherwise very ready to have done; by which means he acted the part of a good general, and reconciled the people to him more by benevolence than by terror. ^2.123 They think that oil is a defilement; and if anyone of them be anointed without his own approbation, it is wiped off his body; for they think to be sweaty is a good thing, as they do also to be clothed in white garments. They also have stewards appointed to take care of their common affairs, who every one of them have no separate business for any, but what is for the use of them all.' ' None

24. Josephus Flavius, Against Apion, 2.232-2.235, 2.282 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Josephus, on leadership of high priests • elders and synagogue, and Amidah, prayer leader • leadership, synagogue

Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 133, 558; Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 126

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2.232 ̓͂Αρ' οὖν καὶ παρ' ἡμῖν, οὐ λέγω τοσούτους, ἀλλὰ δύο ἢ τρεῖς ἔγνω τις προδότας γενομένους τῶν νόμων ἢ θάνατον φοβηθέντας, οὐχὶ τὸν ῥᾷστον ἐκεῖνον λέγω τὸν συμβαίνοντα τοῖς μαχομένοις, ἀλλὰ τὸν μετὰ λύμης τῶν σωμάτων, ὁποῖος εἶναι δοκεῖ πάντων χαλεπώτατος;" "^2.233 ὃν ἔγωγε νομίζω τινὰς κρατήσαντας ἡμῶν οὐχ ὑπὸ μίσους προσφέρειν τοῖς ὑποχειρίοις, ἀλλὰ ὡς θαυμαστόν τι θέαμα βουλομένους ἰδεῖν, εἴ τινές εἰσιν ἄνθρωποι μόνον εἶναι κακὸν αὐτοῖς πεπιστευκότες, εἰ πρᾶξαί τι παρὰ τοὺς ἑαυτῶν νόμους εἰ λόγον εἰπεῖν παρ' ἐκείνοις παραβιασθεῖεν." "^2.234 οὐ χρὴ δὲ θαυμάζειν, εἰ πρὸς θάνατον ἀνδρείως ἔχομεν ὑπὲρ τῶν νόμων παρὰ τοὺς ἄλλους ἅπαντας: οὐδὲ γὰρ τὰ ῥᾷστα δοκοῦντα τῶν ἡμετέρων ἐπιτηδευμάτων ἄλλοι ῥᾳδίως ὑπομένουσιν, αὐτουργίαν λέγω καὶ τροφῆς λιτότητα καὶ τὸ μηδὲν εἰκῆ μηδ' ὡς ἔτυχεν ἕκαστος ἐπιτεθυμηκὼς φαγεῖν ἢ πιεῖν ἢ συνουσίᾳ προσελθεῖν ἢ πολυτελείᾳ" "^2.235 καὶ πάλιν ἀργίας ὑπομεῖναι τάξιν ἀμετακίνητον. ἀλλ' οἱ τοῖς ξίφεσιν ὁμόσε χωροῦντες καὶ τοὺς πολεμίους ἐξ ἐφόδου τρεπόμενοι τοῖς προστάγμασιν τοῖς περὶ διαίτης οὐκ ἀντέβλεψαν. ἡμῖν δὲ πάλιν ἐκ τοῦ περὶ ταῦτα τῷ νόμῳ πειθαρχεῖν ἡδέως κἀκεῖ περίεστιν ἐπιδείκνυσθαι τὸ γενναῖον." "^2.282 βίου καὶ τὴν πρὸς ἀλλήλους κοινωνίαν διδάσκοντες. οὐ μὴν ἀλλὰ καὶ πλήθεσιν ἤδη πολὺς ζῆλος γέγονεν ἐκ μακροῦ τῆς ἡμετέρας εὐσεβείας, οὐδ' ἔστιν οὐ πόλις ̔Ελλήνων οὐδητισοῦν οὐδὲ βάρβαρον οὐδὲ ἓν ἔθνος, ἔνθα μὴ τὸ τῆς ἑβδομάδος, ἣν ἀργοῦμεν ἡμεῖς, τὸ ἔθος δὲ διαπεφοίτηκεν καὶ αἱ νηστεῖαι καὶ λύχνων ἀνακαύσεις καὶ πολλὰ τῶν εἰς βρῶσιν ἡμῖν οὐ νενομισμένων παρατετήρηται."" None

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2.232 33. Now as for ourselves, I venture to say, that no one can tell of so many; nay, not of more than one or two that have betrayed our laws, no, not out of fear of death itself; I do not mean such an easy death as happens in battles, but that which comes with bodily torments, and seems to be the severest kind of death of all others. ^2.233 Now I think, those that have conquered us have put us to such deaths, not out of their hatred to us when they had subdued us, but rather out of their desire of seeing a surprising sight, which is this, whether there be such men in the world who believe that no evil is to them so great as to be compelled to do or to speak any thing contrary to their own laws. ^2.234 Nor ought men to wonder at us, if we are more courageous in dying for our laws than all other men are; for other men do not easily submit to the easier things in which we are instituted; I mean, working with our hands, and eating but little, and being contented to eat and drink, not at random, or at every one’s pleasure, or being under inviolable rules in lying with our wives, in magnificent furniture, and again in the observation of our times of rest; ^2.235 while those that can use their swords in war, and can put their enemies to flight when they attack them, cannot bear to submit to such laws about their way of living: whereas our being accustomed willingly to submit to laws in these instances, renders us fit to show our fortitude upon other occasions also.

2.282 Nay, farther, the multitude of mankind itself have had a great inclination of a long time to follow our religious observances; for there is not any city of the Grecians, nor any of the barbarians, nor any nation whatsoever, whither our custom of resting on the seventh day hath not come, and by which our fasts and lighting up lamps, and many of our prohibitions as to our food, are not observed; '' None

25. Lucan, Pharsalia, 4.7 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • insomnia, and leaders / “masculine”

Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 19; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 19

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4.7 Book 4 But in the distant regions of the earth Fierce Caesar warring, though in fight he dealt No baneful slaughter, hastened on the doom To swift fulfillment. There on Magnus' side Afranius and Petreius held command, Who ruled alternate, and the rampart guard Obeyed the standard of each chief in turn. There with the Romans in the camp were joined Asturians swift, and Vettons lightly armed, "" None

26. Mishnah, Makkot, 3.12 (1st cent. CE - 3rd cent. CE)
Tagged with subjects: • ancient synagogue, Pharisees/rabbis as leaders of, passages indicative of, in Josephus • ancient synagogue, Pharisees/rabbis as leaders of, passages indicative of, in Matthew • leadership, synagogue • leadership, synagogue, leadership, town, communal

Found in books: Cohen (2010), The Significance of Yavneh and other Essays in Jewish Hellenism, 274; Levine (2005), The Ancient Synagogue, The First Thousand Years, 442

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3.12 כֵּיצַד מַלְקִין אוֹתוֹ, כּוֹפֵת שְׁתֵּי יָדָיו עַל הָעַמּוּד הֵילָךְ וְהֵילָךְ, וְחַזַּן הַכְּנֶסֶת אוֹחֵז בִּבְגָדָיו, אִם נִקְרְעוּ נִקְרָעוּ, וְאִם נִפְרְמוּ נִפְרָמוּ, עַד שֶׁהוּא מְגַלֶּה אֶת לִבּוֹ. וְהָאֶבֶן נְתוּנָה מֵאַחֲרָיו, חַזַּן הַכְּנֶסֶת עוֹמֵד עָלֶיהָ. וּרְצוּעָה שֶׁל עֵגֶל בְּיָדוֹ, כְּפוּלָה אֶחָד לִשְׁנַיִם וּשְׁנַיִם לְאַרְבָּעָה, וּשְׁתֵּי רְצוּעוֹת עוֹלוֹת וְיוֹרְדוֹת בָּהּ:'' None

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3.12 How do they lash him? His two hands are tied to a pillar on either side of it and the minister of the synagogue grabs his clothing, if they are torn, they are torn; if they are ripped open, they are ripped open, until he exposes the offender’s chest. And a stone is placed behind the offender, the minister of the synagogue stands on it, a strap of cowhide in his hands, doubled over into two, and redoubled, and two straps that rise and fall attached to it.'' None

27. New Testament, Acts, 2.10, 2.28, 4.2, 4.8-4.12, 4.32, 5.1-5.3, 5.12, 6.8, 6.10, 6.12-6.14, 13.14-13.15, 15.21, 16.13, 21.27 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Asia Minor, Jewish communities, communal organization, leadership • Asia Minor, communal organization, leadership • Horsiesius, duties of leaders • Jew/Jewish, leaders • Jewish leaders • Jewish, leadership • Long Rules (Basil of Caesarea), responsibilities of monastic leaders • Shenoute, duties of leaders/rules • Synagogue leadership • Theodotos inscription, leadership • accounting for souls by leaders • leaders • leaders, religious or cultic • leadership, priests • leadership, synagogue • leadership, women • pagan, pagans, leadership • women, church leadership • women, leadership

Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 114, 120, 121; Cadwallader (2016), Stones, Bones and the Sacred: Essays on Material Culture and Religion in Honor of Dennis E, 223; Dilley (2019), Monasteries and the Care of Souls in Late Antique Christianity: Cognition and Discipline, 228, 229; Levine (2005), The Ancient Synagogue, The First Thousand Years, 56, 114, 132, 137, 149, 157, 418; Levison (2009), Filled with the Spirit, 230, 231; Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 611; Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 194; Smith and Stuckenbruck (2020), Testing and Temptation in Second Temple Jewish and Early Christian Texts, 35; Williams (2023), Criminalization in Acts of the Apostles Race, Rhetoric, and the Prosecution of an Early Christian Movement. 13, 53, 130

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2.10 Φρυγίαν τε καὶ Παμφυλίαν, Αἴγυπτον καὶ τὰ μέρη τῆς Λιβύης τῆς κατὰ Κυρήνην, καὶ οἱ ἐπιδημοῦντες Ῥωμαῖοι, ^2.28 ^4.2 διαπονούμενοι διὰ τὸ διδάσκειν αὐτοὺς τὸν λαὸν καὶ καταγγέλλειν ἐν τῷ Ἰησοῦ τὴν ἀνάστασιν τὴν ἐκ νεκρῶν, ^4.8 τότε Πέτρος πλησθεὶς πνεύματος ἁγίου εἶπεν πρὸς αὐτούς Ἄρχοντες τοῦ λαοῦ καὶ πρεσβύτεροι, ^4.9 εἰ ἡμεῖς σήμερον ἀνακρινόμεθα ἐπὶ εὐεργεσίᾳ ἀνθρώπου ἀσθενοῦς, ἐν τίνι οὗτος σέσωσται, ^4.10 γνωστὸν ἔστω πᾶσιν ὑμῖν καὶ παντὶ τῷ λαῷ Ἰσραὴλ ὅτι ἐν τῷ ὀνόματι Ἰησοῦ Χριστοῦ τοῦ Ναζωραίου, ὃν ὑμεῖς ἐσταυρώσατε, ὃν ὁ θεὸς ἤγειρεν ἐκ νεκρῶν, ἐν τούτῳ οὗτος παρέστηκεν ἐνώπιον ὑμῶν ὑγιής. ^4.11 οὗτός ἐστιν ὁ λίθος ὁ ἐξουθενηθεὶς ὑφʼ ὑμῶν τῶν οἰκοδόμων, ὁ γενόμενος εἰς κεφαλὴν γωνίας. ^4.12 καὶ οὐκ ἔστιν ἐν ἄλλῳ οὐδενὶ ἡ σωτηρία, οὐδὲ γὰρ ὄνομά ἐστιν ἕτερον ὑπὸ τὸν οὐρανὸν τὸ δεδομένον ἐν ἀνθρώποις ἐν ᾧ δεῖ σωθῆναι ἡμᾶς. ^4.32 Τοῦ δὲ πλήθους τῶν πιστευσάντων ἦν καρδία καὶ ψυχὴ μία, καὶ οὐδὲ εἷς τι τῶν ὑπαρχόντων αὐτῷ ἔλεγεν ἴδιον εἶναι, ἀλλʼ ἦν αὐτοῖς πάντα κοινά. ^5.1 Ἀνὴρ δέ τις Ἁνανίας ὀνόματι σὺν Σαπφείρῃ τῇ γυναικὶ αὐτοῦ ἐπώλησεν κτῆμα ^5.2 καὶ ἐνοσφίσατο ἀπὸ τῆς τιμῆς, συνειδυίης καὶ τῆς γυναικός, καὶ ἐνέγκας μέρος τι παρὰ τοὺς πόδας τῶν ἀποστόλων ἔθηκεν. ^5.3 εἶπεν δὲ ὁ Πέτρος Ἁνανία, διὰ τί ἐπλήρωσεν ὁ Σατανᾶς τὴν καρδίαν σου ψεύσασθαί σε τὸ πνεῦμα τὸ ἅγιον καὶ νοσφίσασθαι ἀπὸ τῆς τιμῆς τοῦ χωρίου; ^5.12 Διὰ δὲ τῶν χειρῶν τῶν ἀποστόλων ἐγίνετο σημεῖα καὶ τέρατα πολλὰ ἐν τῷ λαῷ· καὶ ἦσαν ὁμοθυμαδὸν πάντες ἐν τῇ Στοᾷ Σολομῶντος· ^6.8 Στέφανος δὲ πλήρης χάριτος καὶ δυνάμεως ἐποίει τέρατα καὶ σημεῖα μεγάλα ἐν τῷ λαῷ. ^6.10 καὶ οὐκ ἴσχυον ἀντιστῆναι τῇ σοφίᾳ καὶ τῷ πνεύματι ᾧ ἐλάλει. ^6.12 συνεκίνησάν τε τὸν λαὸν καὶ τοὺς πρεσβυτέρους καὶ τοὺς γραμματεῖς, καὶ ἐπιστάντες συνήρπασαν αὐτὸν καὶ ἤγαγον εἰς τὸ συνέδριον, ^6.13 ἔστησάν τε μάρτυρας ψευδεῖς λέγοντας Ὁ ἄνθρωπος οὗτος οὐ παύεται λαλῶν ῥήματα κατὰ τοῦ τόπου τοῦ ἁγίου τούτου καὶ τοῦ νόμου, ^6.14 ἀκηκόαμεν γὰρ αὐτοῦ λέγοντος ὅτι Ἰησοῦς ὁ Ναζωραῖος οὗτος καταλύσει τὸν τόπον τοῦτον καὶ ἀλλάξει τὰ ἔθη ἃ παρέδωκεν ἡμῖν Μωυσῆς. ^13.14 Αὐτοὶ δὲ διελθόντες ἀπὸ τῆς Πέργης παρεγένοντο εἰς Ἀντιόχειαν τὴν Πισιδίαν, καὶ ἐλθόντες εἰς τὴν συναγωγὴν τῇ ἡμέρᾳ τῶν σαββάτων ἐκάθισαν. ^13.15 μετὰ δὲ τὴν ἀνάγνωσιν τοῦ νόμου καὶ τῶν προφητῶν ἀπέστειλαν οἱ ἀρχισυνάγωγοι πρὸς αὐτοὺς λέγοντες Ἄνδρες ἀδελφοί, εἴ τις ἔστιν ἐν ὑμῖν λόγος παρακλήσεως πρὸς τὸν λαόν, λέγετε. ^15.21 Μωυσῆς γὰρ ἐκ γενεῶν ἀρχαίων κατὰ πόλιν τοὺς κηρύσσοντας αὐτὸν ἔχει ἐν ταῖς συναγωγαῖς κατὰ πᾶν σάββατον ἀναγινωσκόμενος. ^16.13 τῇ τε ἡμέρᾳ τῶν σαββάτων ἐξήλθομεν ἔξω τῆς πύλης παρὰ ποταμὸν οὗ ἐνομίζομεν προσευχὴν εἶναι, καὶ καθίσαντες ἐλαλοῦμεν ταῖς συνελθούσαις γυναιξίν. ^21.27 Ὡς δὲ ἔμελλον αἱ ἑπτὰ ἡμέραι συντελεῖσθαι, οἱ ἀπὸ τῆς Ἀσίας Ἰουδαῖοι θεασάμενοι αὐτὸν ἐν τῷ ἱερῷ συνέχεον πάντα τὸν ὄχλον καὶ ἐπέβαλαν ἐπʼ αὐτὸν τὰς χεῖρας,' ' None

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2.10 Phrygia, Pamphylia, Egypt, the parts of Libya around Cyrene, visitors from Rome, both Jews and proselytes, ' "^2.28 You made known to me the ways of life. You will make me full of gladness with your presence.' " ^4.2 being upset because they taught the people and proclaimed in Jesus the resurrection from the dead. ^4.8 Then Peter, filled with the Holy Spirit, said to them, "You rulers of the people, and elders of Israel, ^4.9 if we are examined today concerning a good deed done to a crippled man, by what means this man has been healed, ^4.10 be it known to you all, and to all the people of Israel, that in the name of Jesus Christ of Nazareth, whom you crucified, whom God raised from the dead, in him does this man stand here before you whole. ' "^4.11 He is 'the stone which was regarded as worthless by you, the builders, which was made the head of the corner.' " '^4.12 There is salvation in none other, for neither is there any other name under heaven, that is given among men, in which we must be saved!" ^4.32 The multitude of those who believed were of one heart and soul. Not one of them claimed that anything of the things which he possessed was his own, but they had all things common. ^5.1 But a certain man named Aias, with Sapphira, his wife, sold a possession, ' "^5.2 and kept back part of the price, his wife also being aware of it, and brought a certain part, and laid it at the apostles' feet. " '^5.3 But Peter said, "Aias, why has Satan filled your heart to lie to the Holy Spirit, and to keep back part of the price of the land? ' "^5.12 By the hands of the apostles many signs and wonders were done among the people. They were all with one accord in Solomon's porch. " ^6.8 Stephen, full of faith and power, performed great wonders and signs among the people. ' "^6.10 They weren't able to withstand the wisdom and the Spirit by which he spoke. " ^6.12 They stirred up the people, the elders, and the scribes, and came on him and seized him, and brought him in to the council, ^6.13 and set up false witnesses who said, "This man never stops speaking blasphemous words against this holy place and the law. ^6.14 For we have heard him say that this Jesus of Nazareth will destroy this place, and will change the customs which Moses delivered to us." ^13.14 But they, passing through from Perga, came to Antioch of Pisidia. They went into the synagogue on the Sabbath day, and sat down. ^13.15 After the reading of the law and the prophets, the rulers of the synagogue sent to them, saying, "Brothers, if you have any word of exhortation for the people, speak." ^15.21 For Moses from generations of old has in every city those who preach him, being read in the synagogues every Sabbath." ^16.13 On the Sabbath day we went forth outside of the city by a riverside, where we supposed there was a place of prayer, and we sat down, and spoke to the women who had come together. ^21.27 When the seven days were almost completed, the Jews from Asia, when they saw him in the temple, stirred up all the multitude and laid hands on him, ' ' None

28. New Testament, John, 9.22, 12.42, 16.2 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Judaism/Jewish, Leadership/synagogues • ancient synagogue, Pharisees/rabbis as leaders of, passages indicative of • ancient synagogue, Pharisees/rabbis as leaders of, passages indicative of, in John • ancient synagogue, Pharisees/rabbis as leaders of, passages indicative of, in Josephus • ancient synagogue, Pharisees/rabbis as leaders of, passages indicative of, in Justin Martyr • ancient synagogue, Pharisees/rabbis as leaders of, passages indicative of, in Matthew • leadership, synagogue, prayer leader

Found in books: Cohen (2010), The Significance of Yavneh and other Essays in Jewish Hellenism, 269, 275, 276; Levine (2005), The Ancient Synagogue, The First Thousand Years, 209; Tite (2009), Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity, 23

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9.22 ταῦτα εἶπαν οἱ γονεῖς αὐτοῦ ὅτι ἐφοβοῦντο τοὺς Ἰουδαίους, ἤδη γὰρ συνετέθειντο οἱ Ἰουδαῖοι ἵνα ἐάν τις αὐτὸν ὁμολογήσῃ Χριστόν, ἀποσυνάγωγος γένηται. ^12.42 Ὅμως μέντοι καὶ ἐκ τῶν ἀρχόντων πολλοὶ ἐπίστευσαν εἰς αὐτόν, ἀλλὰ διὰ τοὺς Φαρισαίους οὐχ ὡμολόγουν ἵνα μὴ ἀποσυνάγωγοι γένωνται, ^16.2 ἀποσυναγώγους ποιήσουσιν ὑμᾶς· ἀλλʼ ἔρχεται ὥρα ἵνα πᾶς ὁ ἀποκτείνας ὑμᾶς δόξῃ λατρείαν προσφέρειν τῷ θεῷ.'' None

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9.22 His parents said these things because they feared the Jews; for the Jews had already agreed that if any man would confess him as Christ, he would be put out of the synagogue. ' "^12.42 Nevertheless even of the rulers many believed in him, but because of the Pharisees they didn't confess it, so that they wouldn't be put out of the synagogue, " ^16.2 They will put you out of the synagogues. Yes, the time comes that whoever kills you will think that he offers service to God. '' None

29. New Testament, Luke, 4.16-4.26, 4.28-4.29, 4.38, 6.6-6.11, 12.11, 13.10-13.17, 20.9-20.19, 22.66 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Jew/Jewish, leaders • Jewish leaders • Jewish, leadership • Judaism/Jewish, Leadership/synagogues • Roman synagogues, leadership titles • Synagogue leadership • Theodotos inscription, leadership • ancient synagogue, Pharisees/rabbis as leaders of, passages indicative of • ancient synagogue, Pharisees/rabbis as leaders of, passages indicative of, in Josephus • ancient synagogue, Pharisees/rabbis as leaders of, passages indicative of, in Matthew • leaders, religious or cultic • leadership, priests • leadership, synagogue • pagan, pagans, leadership • women, leadership of

Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 114, 121; Cohen (2010), The Significance of Yavneh and other Essays in Jewish Hellenism, 269, 273, 274; Ernst (2009), Martha from the Margins: The Authority of Martha in Early Christian Tradition, 189; Levine (2005), The Ancient Synagogue, The First Thousand Years, 51, 137, 149, 157, 418, 438; Levison (2009), Filled with the Spirit, 230; Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 611; Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 194, 195; Tite (2009), Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity, 260; Williams (2023), Criminalization in Acts of the Apostles Race, Rhetoric, and the Prosecution of an Early Christian Movement. 130

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4.16 Καὶ ἦλθεν εἰς Ναζαρά, οὗ ἦν τεθραμμένος, καὶ εἰσῆλθεν κατὰ τὸ εἰωθὸς αὐτῷ ἐν τῇ ἡμέρᾳ τῶν σαββάτων εἰς τὴν συναγωγήν, καὶ ἀνέστη ἀναγνῶναι. ^4.17 καὶ ἐπεδόθη αὐτῷ βιβλίον τοῦ προφήτου Ἠσαίου, καὶ ἀνοίξας τὸ βιβλίον εὗρεν τὸν τόπον οὗ ἦν γεγραμμένον ^4.18 Πνεῦμα Κυρίου ἐπʼ ἐμέ, οὗ εἵνεκεν ἔχρισέν με εὐαγγελίσασθαι πτωχοῖς, ἀπέσταλκέν με κηρύξαι αἰχμαλώτοις ἄφεσιν καὶ τυφλοῖς ἀνάβλεψιν, ἀποστεῖλαι τεθραυσμένους ἐν ἀφέσει, ^4.19 κηρύξαι ἐνιαυτὸν Κυρίου δεκτόν. ^4.20 καὶ πτύξας τὸ βιβλίον ἀποδοὺς τῷ ὑπηρέτῃ ἐκάθισεν· καὶ πάντων οἱ ὀφθαλμοὶ ἐν τῇ συναγωγῇ ἦσαν ἀτενίζοντες αὐτῷ. ^4.21 ἤρξατο δὲ λέγειν πρὸς αὐτοὺς ὅτι Σήμερον πεπλήρωται ἡ γραφὴ αὕτη ἐν τοῖς ὠσὶν ὑμῶν. ^4.22 καὶ πάντες ἐμαρτύρουν αὐτῷ καὶ ἐθαύμαζον ἐπὶ τοῖς λόγοις τῆς χάριτος τοῖς ἐκπορευομένοις ἐκ τοῦ στόματος αὐτοῦ, καὶ ἔλεγον Οὐχὶ υἱός ἐστιν Ἰωσὴφ οὗτος; ^4.23 καὶ εἶπεν πρὸς αὐτούς Πάντως ἐρεῖτέ μοι τὴν παραβολὴν ταύτην Ἰατρέ, θεράπευσον σεαυτόν· ὅσα ἠκούσαμεν γενόμενα εἰς τὴν — Καφαρναοὺμ ποίησον καὶ ὧδε ἐν τῇ πατρίδι σου. ^4.24 εἶπεν δέ Ἀμὴν λέγω ὑμῖν ὅτι οὐδεὶς προφήτης δεκτός ἐστιν ἐν τῇ πατρίδι αὐτοῦ. ^4.25 ἐπʼ ἀληθείας δὲ λέγω ὑμῖν, πολλαὶ χῆραι ἦσαν ἐν ταῖς ἡμέραις Ἠλείου ἐν τῷ Ἰσραήλ, ὅτε ἐκλείσθη ὁ οὐρανὸς ἔτη τρία καὶ μῆνας ἕξ, ὡς ἐγένετο λιμὸς μέγας ἐπὶ πᾶσαν τὴν γῆν, ^4.26 καὶ πρὸς οὐδεμίαν αὐτῶν ἐπέμφθη Ἠλείας εἰ μὴ εἰς Σάρεπτα τῆς Σιδωνίας πρὸς γυναῖκα χήραν. ^4.28 καὶ ἐπλήσθησαν πάντες θυμοῦ ἐν τῇ συναγωγῇ ἀκούοντες ταῦτα, ^4.29 καὶ ἀναστάντες ἐξέβαλον αὐτὸν ἔξω τῆς πόλεως, καὶ ἤγαγον αὐτὸν ἕως ὀφρύος τοῦ ὄρους ἐφʼ οὗ ἡ πόλις ᾠκοδόμητο αὐτῶν, ὥστε κατακρημνίσαι αὐτόν· ^4.38 Ἀναστὰς δὲ ἀπὸ τῆς συναγωγῆς εἰσῆλθεν εἰς τὴν οἰκίαν Σίμωνος. πενθερὰ δὲ τοῦ Σίμωνος ἦν συνεχομένη πυρετῷ μεγάλῳ, καὶ ἠρώτησαν αὐτὸν περὶ αὐτῆς. ^6.6 Ἐγένετο δὲ ἐν ἑτέρῳ σαββάτῳ εἰσελθεῖν αὐτὸν εἰς τὴν συναγωγὴν καὶ διδάσκειν· καὶ ἦν ἄνθρωπος ἐκεῖ καὶ ἡ χεὶρ αὐτοῦ ἡ δεξιὰ ἦν ξηρά· ^6.7 παρετηροῦντο δὲ αὐτὸν οἱ γραμματεῖς καὶ οἱ Φαρισαῖοι εἰ ἐν τῷ σαββάτῳ θεραπεύει, ἵνα εὕρωσιν κατηγορεῖν αὐτοῦ. ^6.8 αὐτὸς δὲ ᾔδει τοὺς διαλογισμοὺς αὐτῶν, εἶπεν δὲ τῷ ἀνδρὶ τῷ ξηρὰν ἔχοντι τὴν χεῖρα Ἔγειρε καὶ στῆθι εἰς τὸ μέσον· καὶ ἀναστὰς ἔστη. ^6.9 εἶπεν δὲ ὁ Ἰησοῦς πρὸς αὐτούς Ἐπερωτῶ ὑμᾶς, εἰ ἔξεστιν τῷ σαββάτῳ ἀγαθοποιῆσαι ἢ κακοποιῆσαι, ψυχὴν σῶσαι ἢ ἀπολέσαι; ^6.10 καὶ περιβλεψάμενος πάντας αὐτοὺς εἶπεν αὐτῷ Ἔκτεινον τὴν χεῖρά σου· ὁ δὲ ἐποίησεν, καὶ ἀπεκατεστάθη ἡ χεὶρ αὐτοῦ. ^6.11 Αὐτοὶ δὲ ἐπλήσθησαν ἀνοίας, καὶ διελάλουν πρὸς ἀλλήλους τί ἂν ποιήσαιεν τῷ Ἰησοῦ. ^12.11 Ὅταν δὲ εἰσφέρωσιν ὑμᾶς ἐπὶ τὰς συναγωγὰς καὶ τὰς ἀρχὰς καὶ τὰς ἐξουσίας, μὴ μεριμνήσητε πῶς ἢ τί ἀπολογήσησθε ἢ τί εἴπητε· ^13.10 Ἦν δὲ διδάσκων ἐν μιᾷ τῶν συναγωγῶν ἐν τοῖς σάββασιν. ^13.11 καὶ ἰδοὺ γυνὴ πνεῦμα ἔχουσα ἀσθενείας ἔτη δέκα ὀκτώ, καὶ ἦν συνκύπτουσα καὶ μὴ δυναμένη ἀνακύψαι εἰς τὸ παντελές. ^13.12 ἰδὼν δὲ αὐτὴν ὁ Ἰησοῦς προσεφώνησεν καὶ εἶπεν αὐτῇ Γύναι, ἀπολέλυσαι τῆς ἀσθενείας σου ^13.13 , καὶ ἐπέθηκεν αὐτῇ τὰς χεῖρας· καὶ παραχρῆμα ἀνωρθώθη, καὶ ἐδόξαζεν τὸν θεόν. ^13.14 ἀποκριθεὶς δὲ ὁ ἀρχισυνάγωγος, ἀγανακτῶν ὅτι τῷ σαββάτῳ ἐθεράπευσεν ὁ Ἰησοῦς, ἔλεγεν τῷ ὄχλῳ ὅτι Ἓξ ἡμέραι εἰσὶν ἐν αἷς δεῖ ἐργάζεσθαι· ἐν αὐταῖς οὖν ἐρχόμενοι θεραπεύεσθε καὶ μὴ τῇ ἡμέρᾳ τοῦ σαββάτου. ^13.15 ἀπεκρίθη δὲ αὐτῷ ὁ κύριος καὶ εἶπεν Ὑποκριται, ἕκαστος ὑμῶν τῷ σαββάτῳ οὐ λύει τὸν βοῦν αὐτοῦ ἢ τὸν ὄνον ἀπὸ τῆς φάτνης καὶ ἀπάγων ποτίζει; ^13.16 ταύτην δὲ θυγατέρα Ἀβραὰμ οὖσαν, ἣν ἔδησεν ὁ Σατανᾶς ἰδοὺ δέκα καὶ ὀκτὼ ἔτη, οὐκ ἔδει λυθῆναι ἀπὸ τοῦ δεσμοῦ τούτου τῇ ἡμέρᾳ τοῦ σαββάτου; ^13.17 Καὶ ταῦτα λέγοντος αὐτοῦ κατῃσχύνοντο πάντες οἱ ἀντικείμενοι αὐτῷ, καὶ πᾶς ὁ ὄχλος ἔχαιρεν ἐπὶ πᾶσιν τοῖς ἐνδόξοις τοῖς γινομένοις ὑπʼ αὐτοῦ. ^20.9 Ἤρξατο δὲ πρὸς τὸν λαὸν λέγειν τὴν παραβαλὴν ταύτην Ἄνθρωπος ἐφύτευσεν ἀμπελῶνα, καὶ ἐξέδετο αὐτὸν γεωργοῖς, καὶ ἀπεδήμησεν χρόνους ἱκανούς. ^20.10 καὶ καιρῷ ἀπέστειλεν πρὸς τοὺς γεωργοὺς δοῦλον, ἵνα ἀπὸ τοῦ καρποῦ τοῦ ἀμπελῶνος δώσουσιν αὐτῷ· οἱ δὲ γεωργοὶ ἐξαπέστειλαν αὐτὸν δείραντες κενόν. ^20.11 καὶ προσέθετο ἕτερον πέμψαι δοῦλον· οἱ δὲ κἀκεῖνον δείραντες καὶ ἀτιμάσαντες ἐξαπέστειλαν κενόν. ^20.12 καὶ προσέθετο τρίτον πέμψαι· οἱ δὲ καὶ τοῦτον τραυματίσαντες ἐξέβαλον. ^20.13 εἶπεν δὲ ὁ κύριος τοῦ ἀμπελῶνος Τί ποιήσω; πέμψω τὸν υἱόν μου τὸν ἀγαπητόν· ἴσως τοῦτον ἐντραπήσονται. ^20.14 ἰδόντες δὲ αὐτὸν οἱ γεωργοὶ διελογίζοντο πρὸς ἀλλήλους λέγοντες Οὗτός ἐστιν ὁ κληρονόμος· ἀποκτείνωμεν αὐτόν, ἵνα ἡμῶν γένηται ἡ κληρονομία· ^20.15 καὶ ἐκβαλόντες αὐτὸν ἔξω τοῦ ἀμπελῶνος ἀπέκτειναν. τί οὖν ποιήσει αὐτοῖς ὁ κύριος τοῦ ἀμπελῶνος; ^20.16 ἐλεύσεται καὶ ἀπολέσει τοὺς γεωργοὺς τούτους, καὶ δώσει τὸν ἀμπελῶνα ἄλλοις. ἀκούσαντες δὲ εἶπαν Μὴ γένοιτο. ^20.17 ὁ δὲ ἐμβλέψας αὐτοῖς εἶπεν Τί οὖν ἐστὶν τὸ γεγραμμένον τοῦτο Λίθον ὃν ἀπεδοκίμασαν οἱ οἰκοδομοῦντες, οὗτος ἐγενήθη εἰς κεφαλὴν γωνίας; ^20.18 πᾶς ὁ πεσὼν ἐπʼ ἐκεῖνον τὸν λίθον συνθλασθήσεται· ἐφʼ ὃν δʼ ἂν πέσῃ, λικμήσει αὐτόν. ^20.19 Καὶ ἐζήτησαν οἱ γραμματεῖς καὶ οἱ ἀρχιερεῖς ἐπιβαλεῖν ἐπʼ αὐτὸν τὰς χεῖρας ἐν αὐτῇ τῇ ὥρᾳ, καὶ ἐφοβήθησαν τὸν λαόν, ἔγνωσαν γὰρ ὅτι πρὸς αὐτοὺς εἶπεν τὴν παραβολὴν ταύτην. ^22.66 Καὶ ὡς ἐγένετο ἡμέρα, συνήχθη τὸ πρεσβυτέριον τοῦ λαοῦ, ἀρχιερεῖς τε καὶ γραμματεῖς, καὶ ἀπήγαγον αὐτὸν εἰς τὸ συνέδριον αὐτῶν,'' None

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4.16 He came to Nazareth, where he had been brought up. He entered, as was his custom, into the synagogue on the Sabbath day, and stood up to read. ^4.17 The book of the prophet Isaiah was handed to him. He opened the book, and found the place where it was written, ^4.18 "The Spirit of the Lord is on me, Because he has anointed me to preach good news to the poor. He has sent me to heal the brokenhearted, To proclaim release to the captives, Recovering of sight to the blind, To deliver those who are crushed, ^4.19 And to proclaim the acceptable year of the Lord." ^4.20 He closed the book, gave it back to the attendant, and sat down. The eyes of all in the synagogue were fastened on him. ^4.21 He began to tell them, "Today, this Scripture has been fulfilled in your hearing." ^4.22 All testified about him, and wondered at the gracious words which proceeded out of his mouth, and they said, "Isn\'t this Joseph\'s son?" ^4.23 He said to them, "Doubtless you will tell me this parable, \'Physician, heal yourself! Whatever we have heard done at Capernaum, do also here in your hometown.\'" ^4.24 He said, "Most assuredly I tell you, no prophet is acceptable in his hometown. ^4.25 But truly I tell you, there were many widows in Israel in the days of Elijah, when the the sky was shut up three years and six months, when a great famine came over all the land. ^4.26 Elijah was sent to none of them, except to Zarephath, in the land of Sidon, to a woman who was a widow. ^4.28 They were all filled with wrath in the synagogue, as they heard these things. ^4.29 They rose up, threw him out of the city, and led him to the brow of the hill that their city was built on, that they might throw him off the cliff. ' "^4.38 He rose up from the synagogue, and entered into Simon's house. Simon's mother-in-law was afflicted with a great fever, and they begged him for her. " ^6.6 It also happened on another Sabbath that he entered into the synagogue and taught. There was a man there, and his right hand was withered. ^6.7 The scribes and the Pharisees watched him, to see whether he would heal on the Sabbath, that they might find an accusation against him. ^6.8 But he knew their thoughts; and he said to the man who had the withered hand, "Rise up, and stand in the middle." He arose and stood. ^6.9 Then Jesus said to them, "I will ask you something: Is it lawful on the Sabbath to do good, or to do harm? To save a life, or to kill?" ^6.10 He looked around at them all, and said to him, "Stretch out your hand." He did, and his hand was restored as sound as the other. ^6.11 But they were filled with rage, and talked with one another about what they might do to Jesus. ' "^12.11 When they bring you before the synagogues, the rulers, and the authorities, don't be anxious how or what you will answer, or what you will say; " ^13.10 He was teaching in one of the synagogues on the Sabbath day. ^13.11 Behold, there was a woman who had a spirit of infirmity eighteen years, and she was bent over, and could in no way straighten herself up. ^13.12 When Jesus saw her, he called her, and said to her, "Woman, you are freed from your infirmity." ^13.13 He laid his hands on her, and immediately she stood up straight, and glorified God. ^13.14 The ruler of the synagogue, being indigt because Jesus had healed on the Sabbath, said to the multitude, "There are six days in which men ought to work. Therefore come on those days and be healed, and not on the Sabbath day!" ^13.15 Therefore the Lord answered him, "You hypocrites! Doesn\'t each one of you free his ox or his donkey from the stall on the Sabbath, and lead him away to water? ^13.16 Ought not this woman, being a daughter of Abraham, whom Satan had bound eighteen long years, be freed from this bondage on the Sabbath day?" ^13.17 As he said these things, all his adversaries were put to shame, and all the multitude rejoiced for all the glorious things that were done by him. ^20.9 He began to tell the people this parable. "A man planted a vineyard, and rented it out to some farmers, and went into another country for a long time. ^20.10 At the proper season, he sent a servant to the farmers to collect his share of the fruit of the vineyard. But the farmers beat him, and sent him away empty. ^20.11 He sent yet another servant, and they also beat him, and treated him shamefully, and sent him away empty. ^20.12 He sent yet a third, and they also wounded him, and threw him out. ' "^20.13 The lord of the vineyard said, 'What shall I do? I will send my beloved son. It may be that seeing him, they will respect him.' " '^20.14 "But when the farmers saw him, they reasoned among themselves, saying, \'This is the heir. Come, let\'s kill him, that the inheritance may be ours.\ '^20.15 They threw him out of the vineyard, and killed him. What therefore will the lord of the vineyard do to them? ^20.16 He will come and destroy these farmers, and will give the vineyard to others."When they heard it, they said, "May it never be!" ^20.17 But he looked at them, and said, "Then what is this that is written, \'The stone which the builders rejected, The same was made the chief cornerstone?\ '^20.18 "Everyone who falls on that stone will be broken to pieces, But it will crush whomever it falls on to dust." ^20.19 The chief priests and the scribes sought to lay hands on Him that very hour, but they feared the people -- for they knew He had spoken this parable against them. ^22.66 As soon as it was day, the assembly of the elders of the people was gathered together, both chief priests and scribes, and they led him away into their council, saying, '' None

30. New Testament, Mark, 1.23, 3.1-3.6 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Judaism/Jewish, Leadership/synagogues • Roman synagogues, leadership titles • ancient synagogue, Pharisees/rabbis as leaders of, passages indicative of • ancient synagogue, Pharisees/rabbis as leaders of, passages indicative of, in Matthew

Found in books: Cohen (2010), The Significance of Yavneh and other Essays in Jewish Hellenism, 269; Levine (2005), The Ancient Synagogue, The First Thousand Years, 51; Tite (2009), Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity, 260

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1.23 καὶ εὐθὺς ἦν ἐν τῇ συναγωγῇ αὐτῶν ἄνθρωπος ἐν πνεύματι ἀκαθάρτῳ, καὶ ἀνέκραξεν ^3.1 Καὶ εἰσῆλθεν πάλιν εἰς συναγωγήν, καὶ ἦν ἐκεῖ ἄνθρωπος ἐξηραμμένην ἔχων τὴν χεῖρα· ^3.2 καὶ παρετήρουν αὐτὸν εἰ τοῖς σάββασιν θεραπεύσει αὐτόν, ἵνα κατηγορήσωσιν αὐτοῦ. ^3.3 καὶ λέγει τῷ ἀνθρώπῳ τῷ τὴν χεῖρα ἔχοντι ξηράν Ἔγειρε εἰς τὸ μέσον. ^3.4 καὶ λέγει αὐτοῖς Ἔξεστιν τοῖς σάββασιν ἀγαθοποιῆσαι ἢ κακοποιῆσαι, ψυχὴν σῶσαι ἢ ἀποκτεῖναι; οἱ δὲ ἐσιώπων. ^3.5 καὶ περιβλεψάμενος αὐτοὺς μετʼ ὀργῆς, συνλυπούμενος ἐπὶ τῇ πωρώσει τῆς καρδίας αὐτῶν, λέγει τῷ ἀνθρώπῳ Ἔκτεινον τὴν χεῖρά σου· καὶ ἐξέτεινεν, καὶ ἀπεκατεστάθη ἡ χεὶρ αὐτοῦ. ^3.6 Καὶ ἐξελθόντες οἱ Φαρισαῖοι εὐθὺς μετὰ τῶν Ἡρῳδιανῶν συμβούλιον ἐδίδουν κατʼ αὐτοῦ ὅπως αὐτὸν ἀπολέσωσιν.'' None

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1.23 Immediately there was in their synagogue a man with an unclean spirit, and he cried out, ^3.1 He entered again into the synagogue, and there was a man there who had his hand withered. ^3.2 They watched him, whether he would heal him on the Sabbath day, that they might accuse him. ^3.3 He said to the man who had his hand withered, "Stand up." ^3.4 He said to them, "Is it lawful on the Sabbath day to do good, or to do harm? To save a life, or to kill?" But they were silent. ^3.5 When he had looked around at them with anger, being grieved at the hardening of their hearts, he said to the man, "Stretch out your hand." He stretched it out, and his hand was restored as healthy as the other. ^3.6 The Pharisees went out, and immediately conspired with the Herodians against him, how they might destroy him. '' None

31. New Testament, Matthew, 12.9-12.14, 19.5-19.6, 19.12, 19.15, 23.6-23.7 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Jews (Jewish people),as Jewish leaders • Judaism/Jewish, Leadership/synagogues • Leadership, leaders • Roman synagogues, leadership titles • ancient synagogue, Pharisees/rabbis as leaders of, passages indicative of • ancient synagogue, Pharisees/rabbis as leaders of, passages indicative of, in Justin Martyr • ancient synagogue, Pharisees/rabbis as leaders of, passages indicative of, in Matthew

Found in books: Azar (2016), Exegeting the Jews: the early reception of the Johannine "Jews", 189, 190, 191, 192; Cohen (2010), The Significance of Yavneh and other Essays in Jewish Hellenism, 269, 272, 273, 277; Levine (2005), The Ancient Synagogue, The First Thousand Years, 51; Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts 126; Tite (2009), Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity, 260

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12.9 Καὶ μεταβὰς ἐκεῖθεν ἦλθεν εἰς τὴν συναγωγὴν αὐτῶν· ^12.10 καὶ ἰδοὺ ἄνθρωπος χεῖρα ἔχων ξηράν. καὶ ἐπηρώτησαν αὐτὸν λέγοντες Εἰ ἔξεστι τοῖς σάββασιν θεραπεύειν; ἵνα κατηγορήσωσιν αὐτοῦ. ^12.11 ὁ δὲ εἶπεν αὐτοῖς Τίς ἔσται ἐξ ὑμῶν ἄνθρωπος ὃς ἕξει πρόβατον ἕν, καὶ ἐὰν ἐμπέσῃ τοῦτο τοῖς σάββασιν εἰς βόθυνον, οὐχὶ κρατήσει αὐτὸ καὶ ἐγερεῖ; ^12.12 πόσῳ οὖν διαφέρει ἄνθρωπος προβάτου. ὥστε ἔξεστιν τοῖς σάββασιν καλῶς ποιεῖν. ^12.13 Τότε λέγει τῷ ἀνθρώπῳ Ἔκτεινόν σου τὴν χεῖρα· καὶ ἐξέτεινεν, καὶ ἀπεκατεστάθη ὑγιὴς ὡς ἡ ἄλλη. ^12.14 Ἐξελθόντες δὲ οἱ Φαρισαῖοι συμβούλιον ἔλαβον κατʼ αὐτοῦ ὅπως αὐτὸν ἀπολέσωσιν. ^19.5 καὶ εἶπεν Ἕνεκα τούτου καταλείψει ἄνθρωπος τὸν πατέρα καὶ τὴν μητέρα καὶ κολληθήσεται τῇ γυναικὶ αὐτοῦ, καὶ ἔσονται οἱ δύο εἰς σάρκα μίαν; ^19.6 ὥστε οὐκέτι εἰσὶν δύο ἀλλὰ σὰρξ μία· ὃ οὖν ὁ θεὸς συνέζευξεν ἄνθρωπος μὴ χωριζέτω. ^19.12 εἰσὶν γὰρ εὐνοῦχοι οἵτινες ἐκ κοιλίας μητρὸς ἐγεννήθησαν οὕτως, καὶ εἰσὶν εὐνοῦχοι οἵτινες εὐνουχίσθησαν ὑπὸ τῶν ἀνθρώπων, καὶ εἰσὶν εὐνοῦχοι οἵτινες εὐνούχισαν ἑαυτοὺς διὰ τὴν βασιλείαν τῶν οὐρανῶν. ὁ δυνάμενος χωρεῖν χωρείτω. ^19.15 καὶ ἐπιθεὶς τὰς χεῖρας αὐτοῖς ἐπορεύθη ἐκεῖθεν. ^23.6 φιλοῦσι δὲ τὴν πρωτοκλισίαν ἐν τοῖς δείπνοις καὶ τὰς πρωτοκαθεδρίας ἐν ταῖς συναγωγαῖς ^23.7 καὶ τοὺς ἀσπασμοὺς ἐν ταῖς ἀγοραῖς καὶ καλεῖσθαι ὑπὸ τῶν ἀνθρώπων Ῥαββεί.'' None

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12.9 He departed there, and went into their synagogue. ^12.10 And behold there was a man with a withered hand. They asked him, "Is it lawful to heal on the Sabbath day?" that they might accuse him. ^12.11 He said to them, "What man is there among you, who has one sheep, and if this one falls into a pit on the Sabbath day, won\'t he grab on to it, and lift it out? ^12.12 of how much more value then is a man than a sheep! Therefore it is lawful to do good on the Sabbath day." ^12.13 Then he told the man, "Stretch out your hand." He stretched it out; and it was restored whole, just like the other. ^12.14 But the Pharisees went out, and conspired against him, how they might destroy him. ' "^19.5 and said, 'For this cause a man shall leave his father and mother, and shall join to his wife; and the two shall become one flesh?' " '^19.6 So that they are no more two, but one flesh. What therefore God has joined together, don\'t let man tear apart." ^19.12 For there are eunuchs who were born that way from their mother\'s womb, and there are eunuchs who were made eunuchs by men; and there are eunuchs who made themselves eunuchs for the Kingdom of Heaven\'s sake. He who is able to receive it, let him receive it." ^19.15 He laid his hands on them, and departed from there. ^23.6 and love the place of honor at feasts, the best seats in the synagogues, ' "^23.7 the salutations in the marketplaces, and to be called 'Rabbi, Rabbi' by men. "' None

32. Tosefta, Sukkah, 4.6 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Theodotos inscription, leadership • ancient synagogue, Pharisees/rabbis as leaders of, passages indicative of, in Matthew • leadership, synagogue • pagan, pagans, leadership • sheliah tzibbur, prayer leader

Found in books: Cohen (2010), The Significance of Yavneh and other Essays in Jewish Hellenism, 271; Levine (2005), The Ancient Synagogue, The First Thousand Years, 149, 264, 339, 376, 433, 438, 450

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4.6 כיצד ג' להבטיל את העם מן המלאכה חזן הכנסת נוטל חצוצרת ועולה לראש הגג גבוה שבעיר נטל לקרות הסמוכין לעיר בטלין הסמוכין לתחום מתכנסין ובאין לתוך התחום ולא היו נכנסין מיד אלא ממתינין עד שיבואו כולן ויתכנסו כולן בבת אחת מאימתי הוא נכנס משימלא לו חבית ויצלה לו דגה וידליק לו את הנר."" None

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4.6 Why did they blow three blasts? To make the people cease from work. The sexton took the trumpets, and went to the top of the highest roof in the city to summon those near the city to cease from work. Those near the limits of the city assembled themselves together and came to the schoolhouse. They did not come immediately the trumpets blew, but waited till all were gathered together, and then all came at once. When did they assemble? After one could fill a bottle of water, or fry a fish, or light his lamp. '' None

33. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • insomnia, and leaders / “masculine”

Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 14, 15, 16, 17, 18, 19; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 14, 15, 16, 17, 18, 19

34. None, None, nan (1st cent. CE - 1st cent. CE)
Tagged with subjects: • insomnia, and leaders / “masculine”

Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 16, 17; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 16, 17

35. None, None, nan (1st cent. CE - 1st cent. CE)
Tagged with subjects: • insomnia, and leaders / “masculine”

Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 14, 19; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 14, 19

36. None, None, nan (1st cent. CE - 1st cent. CE)
Tagged with subjects: • insomnia, and leaders / “masculine”

Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 14, 15, 16, 19, 20; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 14, 15, 16, 19, 20

37. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Samaritans, leadership • ancient synagogue, Pharisees/rabbis as leaders of, passages indicative of, in Matthew • leadership, church • leadership, synagogue • leadership, synagogue, leadership, town, communal • leadership, synagogue, prayer leader • sheliah tzibbur, prayer leader

Found in books: Cohen (2010), The Significance of Yavneh and other Essays in Jewish Hellenism, 272; Levine (2005), The Ancient Synagogue, The First Thousand Years, 93, 237, 339, 350, 421, 433, 439

38. None, None, nan (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Roman synagogues, leadership titles • Samaritans, leadership • ancient synagogue, Pharisees/rabbis as leaders of • leadership, synagogue • leadership, synagogue, leadership, town, communal • pagan, pagans, leadership

Found in books: Cohen (2010), The Significance of Yavneh and other Essays in Jewish Hellenism, 279; Levine (2005), The Ancient Synagogue, The First Thousand Years, 52, 93, 427

39. Justin, Dialogue With Trypho, 137.2 (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • ancient synagogue, Pharisees/rabbis as leaders of, passages indicative of • ancient synagogue, Pharisees/rabbis as leaders of, passages indicative of, in John • ancient synagogue, Pharisees/rabbis as leaders of, passages indicative of, in Justin Martyr • ancient synagogue, Pharisees/rabbis as leaders of, passages indicative of, in Matthew • leadership, priests • leadership, synagogue

Found in books: Cohen (2010), The Significance of Yavneh and other Essays in Jewish Hellenism, 269, 276; Levine (2005), The Ancient Synagogue, The First Thousand Years, 419

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137.2 He exhorts the Jews to be converted Justin: Say no evil thing, my brothers, against Him that was crucified, and treat not scornfully the stripes wherewith all may be healed, even as we are healed. For it will be well if, persuaded by the Scriptures, you are circumcised from hard-heartedness: not that circumcision which you have from the tenets that are put into you; for that was given for a sign, and not for a work of righteousness, as the Scriptures compel you to admit. Assent, therefore, and pour no ridicule on the Son of God; obey not the Pharisaic teachers, and scoff not at the King of Israel, as the rulers of your synagogues teach you to do after your prayers: for if he that touches those who are not pleasing Zechariah 2:8 to God, is as one that touches the apple of God's eye, how much more so is he that touches His beloved! And that this is He, has been sufficiently demonstrated. And as they kept silence, I continued: My friends, I now refer to the Scriptures as the Seventy have interpreted them; for when I quoted them formerly as you possess them, I made proof of you to ascertain how you were disposed. For, mentioning the Scripture which says, 'Woe unto them! For they have devised evil counsel against themselves, saying' Isaiah 3:9 (as the Seventy have translated, I continued): 'Let us take away the righteous, for he is distasteful to us;' whereas at the commencement of the discussion I added what your version has: 'Let us bind the righteous, for he is distasteful to us.' But you had been busy about some other matter, and seem to have listened to the words without attending to them. But now, since the day is drawing to a close, for the sun is about to set, I shall add one remark to what I have said, and conclude. I have indeed made the very same remark already, but I think it would be right to bestow some consideration on it again."" None

40. Pausanias, Description of Greece, 2.19.2 (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • Peloponnese, myth and leadership in • aristocracy, aristocrats, aristocratic,, as the leaders of popular causes

Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 162; Raaflaub Ober and Wallace (2007), Origins of Democracy in Ancient Greece, 73

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2.19.2 Ἀργεῖοι δέ, ἅτε ἰσηγορίαν καὶ τὸ αὐτόνομον ἀγαπῶντες ἐκ παλαιοτάτου, τὰ τῆς ἐξουσίας τῶν βασιλέων ἐς ἐλάχιστον προήγαγον, ὡς Μήδωνι τῷ Κείσου καὶ τοῖς ἀπογόνοις τὸ ὄνομα λειφθῆναι τῆς βασιλείας μόνον. Μέλταν δὲ τὸν Λακήδου δέκατον ἀπόγονον Μήδωνος τὸ παράπαν ἔπαυσεν ἀρχῆς καταγνοὺς ὁ δῆμος.'' None

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2.19.2 But from the earliest times the Argives have loved freedom and self-government, and they limited to the utmost the authority of their kings, so that to Medon, the son of Ceisus, and to his descendants was left a kingdom that was such only in name. Meltas, the son of Lacedas, the tenth descendant of Medon, was condemned by the people and deposed altogether from the kingship.'' None

41. Babylonian Talmud, Berachot, None (3rd cent. CE - 6th cent. CE)
Tagged with subjects: • academies, rabbinic, leaders of • leadership, priests • leadership, synagogue

Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 340, 521; Rubenstein (2003), The Culture of the Babylonian Talmud. 97

^27b לא כנגד רבו ולא אחורי רבו,ותניא רבי אליעזר אומר המתפלל אחורי רבו והנותן שלום לרבו והמחזיר שלום לרבו והחולק על ישיבתו של רבו והאומר דבר שלא שמע מפי רבו גורם לשכינה שתסתלק מישראל,שאני רבי ירמיה בר אבא דתלמיד חבר הוה והיינו דקאמר ליה רבי ירמיה בר אבא לרב מי בדלת אמר ליה אין בדילנא ולא אמר מי בדיל מר,ומי בדיל והאמר רבי אבין פעם אחת התפלל רבי של שבת בערב שבת ונכנס למרחץ ויצא ושנה לן פרקין ועדיין לא חשכה אמר רבא ההוא דנכנס להזיע וקודם גזירה הוה,איני והא אביי שרא ליה לרב דימי בר ליואי לכברויי סלי,ההוא טעותא הואי,וטעותא מי הדרא והא אמר אבידן פעם אחת נתקשרו שמים בעבים כסבורים העם לומר חשכה הוא ונכנסו לבית הכנסת והתפללו של מוצאי שבת בשבת ונתפזרו העבים וזרחה החמה,ובאו ושאלו את רבי ואמר הואיל והתפללו התפללו שאני צבור דלא מטרחינן להו:,א"ר חייא בר אבין רב צלי של שבת בערב שבת רבי יאשיה מצלי של מוצאי שבת בשבת רב צלי של שבת בערב שבת אומר קדושה על הכוס או אינו אומר קדושה על הכוס ת"ש דאמר רב נחמן אמר שמואל מתפלל אדם של שבת בערב שבת ואומר קדושה על הכוס והלכתא כוותיה,רבי יאשיה מצלי של מוצאי שבת בשבת אומר הבדלה על הכוס או אינו אומר הבדלה על הכוס ת"ש דאמר רב יהודה אמר שמואל מתפלל אדם של מוצאי שבת בשבת ואומר הבדלה על הכוס,אמר ר\' זירא אמר רבי אסי אמר ר\' אלעזר א"ר חנינא אמר רב בצד עמוד זה התפלל ר\' ישמעאל בר\' יוסי של שבת בערב שבת,כי אתא עולא אמר בצד תמרה הוה ולא בצד עמוד הוה ולא ר\' ישמעאל ברבי יוסי הוה אלא ר\' אלעזר בר\' יוסי הוה ולא של שבת בערב שבת הוה אלא של מוצאי שבת בשבת הוה:,תפלת הערב אין לה קבע: מאי אין לה קבע אילימא דאי בעי מצלי כוליה ליליא ליתני תפלת הערב כל הלילה אלא מאי אין לה קבע,כמאן דאמר תפלת ערבית רשות דאמר רב יהודה אמר שמואל תפלת ערבית רבן גמליאל אומר חובה ר\' יהושע אומר רשות אמר אביי הלכה כדברי האומר חובה ורבא אמר הלכה כדברי האומר רשות.,ת"ר מעשה בתלמיד אחד שבא לפני ר\' יהושע א"ל תפלת ערבית רשות או חובה אמר ליה רשות,בא לפני רבן גמליאל א"ל תפלת ערבית רשות או חובה א"ל חובה א"ל והלא ר\' יהושע אמר לי רשות א"ל המתן עד שיכנסו בעלי תריסין לבית המדרש,כשנכנסו בעלי תריסין עמד השואל ושאל תפלת ערבית רשות או חובה א"ל רבן גמליאל חובה אמר להם רבן גמליאל לחכמים כלום יש אדם שחולק בדבר זה אמר ליה ר\' יהושע לאו א"ל והלא משמך אמרו לי רשות,אמר ליה יהושע עמוד על רגליך ויעידו בך עמד רבי יהושע על רגליו ואמר אלמלא אני חי והוא מת יכול החי להכחיש את המת ועכשיו שאני חי והוא חי היאך יכול החי להכחיש את החי,היה רבן גמליאל יושב ודורש ור\' יהושע עומד על רגליו עד שרננו כל העם ואמרו לחוצפית התורגמן עמוד ועמד,אמרי עד כמה נצעריה וניזיל בר"ה אשתקד צעריה בבכורות במעשה דר\' צדוק צעריה הכא נמי צעריה תא ונעבריה,מאן נוקים ליה נוקמיה לרבי יהושע בעל מעשה הוא נוקמיה לר\' עקיבא דילמא עניש ליה דלית ליה זכות אבות,אלא נוקמיה לר\' אלעזר בן עזריה דהוא חכם והוא עשיר והוא עשירי לעזרא הוא חכם דאי מקשי ליה מפרק ליה והוא עשיר דאי אית ליה לפלוחי לבי קיסר אף הוא אזל ופלח והוא עשירי לעזרא דאית ליה זכות אבות ולא מצי עניש ליה אתו ואמרו ליה ניחא ליה למר דליהוי ריש מתיבתא אמר להו איזיל ואימליך באינשי ביתי אזל ואמליך בדביתהו אמרה ליה'' None

^27b directly next to his rabbi, presumptuously indicating that he is his rabbi’s equal, and behind his rabbi as it creates the impression that he is bowing to him (Tosafot)?,And it was taught in a baraita, in a more extreme manner, as Rabbi Eliezer says: One who prays behind his rabbi and one who greets his rabbi without waiting for his rabbi to greet him first, one who returns his rabbi’s greeting without saying: Greetings to you, rabbi, one who rivals his rabbi’s yeshiva, i.e., establishes a yeshiva of his own and teaches during his rabbi’s lifetime without his consent (Rambam), and one who says something in the name of his rabbi which he did not hear directly from his rabbi, causes the Divine Presence to withdraw from Israel.,With regard to Rabbi Yirmeya’s conduct, the Gemara explains that Rabbi Yirmeya bar Abba is different, as he was not a mere student of Rav. Rather, he was a disciple-colleague and was, therefore, permitted to act that way. And that is why on one occasion, when Rav prayed the Shabbat prayer early, Rabbi Yirmeya bar Abba asked him: Did you distance yourself from labor and accept the sanctity of Shabbat? Rav said to him: Yes, I distanced myself. And Rabbi Yirmeya did not say to him: Did the Master distance himself, as would have been appropriate had he merely been Rav’s student.,Although Rav replied that he distanced himself from labor, did he indeed need to distance himself from labor? Didn’t Rabbi Avin say: Once Rabbi Yehuda HaNasi prayed the Shabbat prayer on the eve of Shabbat before nightfall. He then entered the bathhouse and emerged and taught us our chapters that we had learned, and it was not yet dark. Rava said: That is a case where he had entered the bathhouse to perspire, and it was before the Sages issued a decree prohibiting perspiring in a bathhouse on Shabbat.,The Gemara asks: Is that so, that he was required to refrain from labor? Didn’t Abaye permit Rav Dimi bar Liva’ei to fumigate baskets with sulfur even though he had already recited the Shabbat prayer, indicating that it is permitted to perform labor even after the Shabbat prayer?,The Gemara responds: That was an error, as Rav Dimi did not intend to begin Shabbat early. It was a cloudy day and he mistakenly thought that the sun had set and that was why he prayed. Consequently, even though he prayed, the Shabbat prayer did not obligate him to conduct himself in accordance with the sanctity of Shabbat and he was allowed to perform labor even after his prayer.,The Gemara goes on to ask: Can a mistake be reversed, enabling one to conduct himself as if he had not prayed? Didn’t Avidan, a student of Rabbi Yehuda HaNasi, say: Once the sky became overcast, leading the people to think that it was the dark of night; they entered the synagogue and recited the evening prayer of the conclusion of Shabbat on Shabbat. And later, the clouds cleared and the sun shone, indicating that it was still day.,And they came and asked Rabbi Yehuda HaNasi what they should do, and he said: Since they have prayed, they have prayed, and they need not pray again. Although they prayed erroneously, their mistake is not reversible and what was done remains. The Gemara responds: A community is different in that we do not burden them to pray again.,The Gemara continues to discuss the possibility of reciting the evening prayer early, even on Shabbat. Rabbi Ḥiyya bar Avin said: Rav prayed the Shabbat prayer on the eve of Shabbat before nightfall. Rabbi Yoshiya would pray the evening prayer of the conclusion of Shabbat on Shabbat. With regard to the fact that Rav prayed the Shabbat prayer on the eve of Shabbat before nightfall, the dilemma is raised: In those cases, did he recite kiddush over the cup of wine, or did he not recite kiddush over the cup of wine before the stars emerged? Come and hear a resolution to this, as Rav Naḥman said that Shmuel said: One prays the Shabbat prayer on the eve of Shabbat before nightfall and recites kiddush over the cup of wine. And the halakha is in accordance with his ruling.,A similar dilemma was raised concerning the fact that Rabbi Yoshiya would pray the evening prayer of the conclusion of Shabbat on Shabbat: After praying, while it is still Shabbat, does he recite havdala over the cup of wine or does one not recite havdala over the cup of wine? Come and hear a resolution to this, as Rav Yehuda said that Shmuel said: One prays the evening prayer of the conclusion of Shabbat on Shabbat and recites havdala over the cup of wine.,Rabbi Zeira said that Rabbi Asi said that Rabbi Elazar said that Rabbi Ḥanina said that Rav said: Alongside this specific pillar before me, Rabbi Yishmael, son of Rabbi Yosei, prayed the Shabbat prayer on the eve of Shabbat before nightfall.,But when Ulla came from the Eretz Yisrael to Babylonia, he related a different version of this story. He said that he had heard: This transpired beside a palm tree, not beside a pillar, and it was not Rabbi Yishmael, son of Rabbi Yosei, but it was Rabbi Elazar, son of Rabbi Yosei, and it was not the Shabbat prayer on Shabbat eve before nightfall, rather it was the prayer of the conclusion of Shabbat on Shabbat.,We learned in the mishna: The evening prayer may be recited throughout the night and is not fixed to a specific hour. The Gemara asks: What is the meaning of is not fixed? If you say that if one wishes, he may pray throughout the night, then let the mishna teach: The evening prayer may be recited throughout the night. Rather, what is the meaning of not fixed?,It is in accordance with the opinion of the one who said: The evening prayer is optional. As Rav Yehuda said that Shmuel said with regard to the evening prayer. Rabban Gamliel says: It is obligatory. Rabbi Yehoshua says: It is optional. Abaye said: The halakha is in accordance with the statement of the one who said: The evening prayer is obligatory. Rava said: The halakha is in accordance with the statement of the one who said: The evening prayer is optional.,The Sages taught: There was an incident involving a student, who came before Rabbi Yehoshua. The student said to him: Is the evening prayer optional or obligatory? Rabbi Yehoshua said to him: Optional.,The same student came before Rabban Gamliel and said to him: Is the evening prayer optional or obligatory? Rabban Gamliel said to him: Obligatory. The student said to Rabban Gamliel: But didn’t Rabbi Yehoshua tell me that the evening prayer is optional? Rabban Gamliel said to the student: Wait until the “masters of the shields,” a reference to the Torah scholars who battle in the war of Torah, enter the study hall, at which point we will discuss this issue.,When the masters of the shields entered, the questioner stood before everyone present and asked: Is the evening prayer optional or obligatory? Rabban Gamliel said to him: Obligatory. In order to ascertain whether or not Rabbi Yehoshua still maintained his opinion, Rabban Gamliel said to the Sages: Is there any person who disputes this matter? Rabbi Yehoshua said to him: No, no one disagrees. In deference to the Nasi, he did not wish to argue with him publicly (Tziyyun LeNefesh Ḥayya). Rabban Gamliel said to Rabbi Yehoshua: But was it not in your name that they told me that the evening prayer is optional?,Rabban Gamliel said to Rabbi Yehoshua: Yehoshua, stand on your feet and they will testify against you. Rabbi Yehoshua stood on his feet and said: If I were alive and the student were dead, the living can contradict the dead, and I could deny issuing that ruling. Now that I am alive and he is alive, how can the living contradict the living? I have no choice but to admit that I said it.,In the meantime, Rabban Gamliel, as the Nasi, was sitting and lecturing, and Rabbi Yehoshua all the while was standing on his feet, because Rabban Gamliel did not instruct him to sit. He remained standing in deference to the Nasi. This continued for some time, until it aroused great resentment against Rabban Gamliel, and all of the people assembled began murmuring and said to Ḥutzpit the disseminator: Stop conveying Rabban Gamliel’s lecture. And he stopped.,The Gemara relates that in their murmuring they said: How long will Rabban Gamliel continue afflicting him? Last year on Rosh HaShana, he afflicted him; Rabban Gamliel ordered Rabbi Yehoshua to come to him carrying his staff and bag, on the day on which Yom Kippur occurred, according to Rabbi Yehoshua’s calculations. Regarding the firstborn, in the incident involving the question of Rabbi Tzadok, he afflicted him just as he did now, and forced him to remain standing as punishment for his failure to defend his differing opinion. Here too, he is afflicting him. Let us remove him from his position as Nasi.,It was so agreed, but the question arose: Who shall we establish in his place? Shall we establish Rabbi Yehoshua in his place? The Sages rejected that option because Rabbi Yehoshua was party to the incident for which Rabban Gamliel was deposed. Appointing him would be extremely upsetting for Rabban Gamliel. Shall we establish Rabbi Akiva in his place? The Sages rejected that option because Rabbi Akiva, who descended from a family of converts, would be vulnerable. Perhaps due to Rabban Gamliel’s resentment he would cause him to be divinely punished as he lacks the merit of his ancestors to protect him.,Rather, suggested the Sages, let us establish Rabbi Elazar ben Azarya in his place, his outstanding characteristics set him apart from the other candidates. He is wise, rich, and a tenth generation descendant of Ezra. The Gemara explains: He is wise, so if Rabban Gamliel raises a challenge in matters of Torah, he will answer it and not be embarrassed. And he is rich, so if the need arises to pay homage to the Caesar’s court and serve as a representative of Israel to lobby and negotiate, he has sufficient wealth to cover the costs of the long journeys, taxes, and gifts, so he too is able to go and pay homage. And he is a tenth generation descendant of Ezra, so he has the merit of his ancestors, and Rabban Gamliel will be unable to cause him to be punished. They came and said to him: Would the Master consent to being the Head of the Yeshiva? He said to them: I will go and consult with my household. He went and consulted with his wife. She said to him:'' None

42. Babylonian Talmud, Shabbat, None (3rd cent. CE - 6th cent. CE)
Tagged with subjects: • ancient synagogue, Pharisees/rabbis as leaders of • elders and synagogue, and Amidah, prayer leader

Found in books: Cohen (2010), The Significance of Yavneh and other Essays in Jewish Hellenism, 281; Levine (2005), The Ancient Synagogue, The First Thousand Years, 558

^32a ראשית קראתי אתכם על עסקי ראשית הזהרתי אתכם נשמה שנתתי בכם קרויה נר על עסקי נר הזהרתי אתכם אם אתם מקיימים אותם מוטב ואם לאו הריני נוטל נשמתכם,ומ"ש בשעת לידתן אמר רבא נפל תורא חדד לסכינא אביי אמר תפיש תירוס אמתא בחד מחטרא ליהוי רב חסדא אמר שבקיה לרויא דמנפשיה נפיל מר עוקבא אמר רעיא חגרא ועיזי ריהטן אבב חוטרא מילי ואבי דרי חושבנא רב פפא אמר אבב חנואתא נפישי אחי ומרחמי אבב בזיוני לא אחי ולא מרחמי,וגברי היכא מיבדקי אמר ריש לקיש בשעה שעוברים על הגשר גשר ותו לא אימא כעין גשר רב לא עבר במברא דיתיב ביה עכו"ם אמר דילמא מיפקיד ליה דינא עליה ומתפיסנא בהדיה שמואל לא עבר אלא במברא דאית ביה עכו"ם אמר שטנא בתרי אומי לא שליט,ר\' ינאי בדיק ועבר ר\' ינאי לטעמיה דאמר לעולם אל יעמוד אדם במקום סכנה לומר שעושין לו נס שמא אין עושים לו נס ואם עושין לו נס מנכין לו מזכיותיו אמר רבי חנין מאי קראה (בראשית לב, יא) קטנתי מכל החסדים ומכל האמת רבי זירא ביומא דשותא לא נפיק לביני דיקלא,אמר ר\' יצחק בריה דרב יהודה לעולם יבקש אדם רחמים שלא יחלה שאם יחלה אומרים לו הבא זכות והפטר אמר מר עוקבא מאי קראה (דברים כב, ח) כי יפול הנופל ממנו ממנו להביא ראיה תנא דבי רבי ישמעאל כי יפול הנופל ממנו (ממנו) ראוי זה ליפול מששת ימי בראשית שהרי לא נפל והכתוב קראו נופל אלא שמגלגלין זכות על ידי זכאי וחובה על ידי חייב.,ת"ר מי שחלה ונטה למות אומרים לו התודה שכן כל המומתין מתודין אדם יוצא לשוק יהי דומה בעיניו כמי שנמסר לסרדיוט חש בראשו יהי דומה בעיניו כמי שנתנוהו בקולר עלה למטה ונפל יהי דומה בעיניו כמו שהעלוהו לגרדום לידון שכל העולה לגרדום לידון אם יש לו פרקליטין גדולים ניצול ואם לאו אינו ניצול,ואלו הן פרקליטין של אדם תשובה ומעשים טובים ואפי\' תשע מאות ותשעים ותשעה מלמדים עליו חובה ואחד מלמד עליו זכות ניצול שנאמר (איוב לג, כג) אם יש עליו מלאך מליץ אחד מני אלף להגיד לאדם ישרו ויחננו ויאמר פדעהו מרדת שחת וגו\': ר\' אליעזר בנו של ר\' יוסי הגלילי אומר אפילו תשע מאות ותשעים ותשעה באותו מלאך לחובה ואחד לזכות ניצול שנאמר מליץ אחד מני אלף:,תנו רבנן על שלש עבירות נשים מתות יולדות רבי אלעזר אומר נשים מתות ילדות ר\' אחא אומר בעון שמכבסות צואת בניהם בשבת וי"א על שקורין לארון הקודש ארנא.,תניא ר\' ישמעאל בן אלעזר אומר בעון שני דברים עמי . הארצות מתים על שקורין לארון הקודש ארנא ועל שקורין לבית הכנסת בית עם תניא ר\' יוסי אומר שלשה בדקי מיתה נבראו באשה ואמרי לה שלשה דבקי מיתה נדה וחלה והדלקת הנר חדא כר\' אלעזר וחדא כרבנן,תניא רשב"ג אומר הלכות הקדש תרומות ומעשרות הן הן גופי תורה'' None

^32a I called you first, as it is stated: “Israel is the Lord’s hallowed portion, His first fruits of the increase” (Jeremiah 2:3) and I warned you about matters of the first: “of the first of your dough you shall set apart ḥalla for a gift” (Numbers 15:20). The soul that I have placed in you is called ner: “The spirit of man is the lamp ner of the Lord” (Proverbs 20:27), and I warned you about matters of the Shabbat lamp. If you fulfill these mitzvot, fine, and if not, then I will take your soul.,And, if so, what is different during childbirth? Why does the divine attribute of judgment punish them for dereliction in fulfillment of these mitzvot specifically then? The Gemara cites several folk sayings expressing the concept that when a person is in danger, he is punished for his sins. Rava said: If the ox fell, sharpen the knife to slaughter it. Abaye said: If the maidservant’s insolence abounds, she will be struck by a single blow as punishment for all her sins. So too, when a woman is giving birth and her suffering is great due to Eve’s sin of eating from the Tree of Knowledge, all the punishments for her own sins are added to that suffering. Rav Ḥisda said: Leave the drunk, as he falls on his own. Similarly, the time of birth is a time of danger, and if the Holy One, Blessed be He, does not come to her assistance at that time, that is sufficient to cause her death. Mar Ukva said: The shepherd is crippled, and the goats are running, and he cannot catch them. However, next to the gate, he speaks harsh words, and inside the pen he settles the account. Similarly, as long as a woman is in a healthy state, her sins are in abeyance, and she is not held accountable for them. However, when she is giving birth, which is a time of danger, she is held accountable for her sins and a calculation is made whether or not she is worthy of a miracle. Rav Pappa said: At the entrance to the stores, during a time of prosperity, brothers and loved ones abound. When a person is prospering ficially, everyone acts like his brother or friend. However, at the gate of disgrace, during a time of loss and poverty, he has no brothers and no loved ones; everyone abandons him.,And the Gemara asks: And where are men examined? When are men vulnerable to judgment and held accountable for their actions? Reish Lakish said: When they are crossing a bridge. The Gemara wonders: Only when they are crossing a bridge and at no other time? Rather, say: Anything like a bridge, any place where danger is commonplace. On a similar note, the Gemara relates: Rav would not cross a river in a ferry in which a gentile sat. He said to himself: Perhaps a judgment will be reckoned with him, and I will be caught together with him when he is punished. Whereas, Shmuel would only cross in a ferry if there was a gentile in it. He said: Satan does not have dominion over two nations. He settles his accounts with people from each nationality separately.,Rabbi Yannai would examine the ferry and cross. The Gemara comments that Rabbi Yannai acted in accordance with his reasoning stated elsewhere, as he said: A person should never stand in a place of danger saying that they on High will perform a miracle for him, lest in the end they do not perform a miracle for him. And, moreover, even if they do perform a miracle for him, they will deduct it from his merits. Rabbi Ḥanin said: What is the verse that alludes to this? When Jacob said: “I am not worthy of all the mercies, and of all the truth, which You have shown unto Your servant” (Genesis 32:11), and he explains: Since You have bestowed upon me so much kindness and truth, my merits have been diminished. Similarly, the Gemara relates that Rabbi Zeira would not go out and walk among the palm trees on a day when there was a southern wind blowing due to the fear that the trees might fall on him.,In a similar vein, Rav Yitzḥak, son of Rav Yehuda, said: A person should always pray that he will not become ill, as if he becomes ill they say to him: Bring proof of your virtue and exempt yourself. It is preferable for a person not to be forced to prove that he merits staying alive, as he might not be able to prove it. Mar Ukva said: What is the verse that alludes to this? As it says: “When you build a new house, then you shall make a parapet for your roof, that you bring not blood upon your house, if the fallen falls mimenu” (Deuteronomy 22:8). He explains: Mimenu, from him proof must be brought. When one falls from his previous situation, it is his own responsibility to prove his innocence and emerge unharmed. The school of Rabbi Yishmael taught: What is the meaning of the phrase: If the fallen falls from it? This person was destined to fall from that roof from the six days of Creation, it was ingrained into nature. As, although he did not yet fall, the verse calls him fallen. Nevertheless, the owner of the house is indicted for this, as merit is engendered by means of the innocent and guilt by means of the guilty.,The Sages taught: One who became ill and tended toward death, they say to him: Confess, as all those executed by the courts confess. Even if he is dying of natural causes, it is worthwhile for him to consider his death atonement for his sins. The Sages said: When a person goes out to the marketplace where there are fights and disputes, he should consider himself as someone who has been handed over to a soldier seradiyot. If his head hurt, he should consider it as if they placed him in a chain kolar around his neck. If he climbed into bed and fell ill, he should consider himself as if they took him up to the gallows to be judged, as with regard to anyone who goes up to the gallows to be judged, if he has great advocates peraklitin, he is spared, and if not, he is not spared.,And with regard to divine judgment, these are a person’s advocates: Repentance and good deeds. The Gemara comments: And even if there are nine hundred ninety-nine asserting his guilt and only one asserting his innocence, he is spared, as it is stated: “If there be for him an angel, an advocate, one among a thousand, to vouch for a man’s uprightness; then He is gracious unto him, and says: Deliver him from going down to the pit, I have found a ransom” (Job 33:23–24). Rabbi Eliezer, son of Rabbi Yosei HaGelili, says: Even if there are nine hundred ninety-nine portions within that same angel accusing him, and one portion asserting his innocence, he is spared, as it stated: “An advocate, one among a thousand.” Even when the advocate who asserts his innocence finds only one-tenth of one percent of innocence in this man, even then, he is gracious unto him, and says: Deliver him from going down to the pit, I have found a ransom.,The Sages taught in a baraita: For three transgressions women die in childbirth yoledot. Rabbi Elazar has a different version and says that women die when they are young yeladot. These transgressions are those enumerated in the mishna: The halakhot of a menstruating woman, ḥalla, and Shabbat lights. Rabbi Aḥa says they are punished for the sin of laundering their children’s feces from clothing on Shabbat. And some say: Because they call the Holy Ark simply ark.,Similarly, we learned in a baraita that Rabbi Yishmael ben Elazar says: On account of two sins, ignoramuses amei ha’aretz die young (Rav Ya’akov Emden): Because they call the Holy Ark simply ark, and because they call the synagogue the house of the people. It was taught in a baraita that Rabbi Yosei says: Three crucibles potentially leading to death were created in the woman, and some say: Three accelerants of death. They are: Menstruation, ḥalla, and lighting the Shabbat lights. The Gemara explains that one version, accelerants of death, is in accordance with the opinion of Rabbi Elazar, who said that women die young. And the other one, crucibles of death, is in accordance with the opinion of the Rabbis, who said that women die in childbirth.,Similarly, it was taught in a baraita that Rabbi Shimon ben Gamliel says: The halakhot of consecrated items, terumot, and tithes are themselves the essence of Torah and are extremely severe,'' None

43. None, None, nan (3rd cent. CE - 6th cent. CE)
Tagged with subjects: • academies, rabbinic, leaders of • leadership, synagogue, leadership, town, communal

Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 457; Rubenstein (2003), The Culture of the Babylonian Talmud. 90

44. None, None, nan (5th cent. CE - 5th cent. CE)
Tagged with subjects: • controversy, leadership

Found in books: Hanghan (2019), Lettered Christians: Christians, Letters, and Late Antique Oxyrhynchus, 6; Hitch (2017), Animal sacrifice in the ancient Greek world, 6

45. None, None, nan (5th cent. CE - 5th cent. CE)
Tagged with subjects: • controversy, leadership

Found in books: Hanghan (2019), Lettered Christians: Christians, Letters, and Late Antique Oxyrhynchus, 6, 56, 118, 121, 126, 132, 133, 151; Hitch (2017), Animal sacrifice in the ancient Greek world, 6, 56, 118, 121, 126, 132, 133, 151

46. Vergil, Aeneis, 1.305, 2.42, 4.260-4.267, 4.273, 6.851-6.853, 9.257-9.289, 10.215-10.218, 12.435
Tagged with subjects: • Leadership • herdsman, leader of dreams • insomnia, and leaders / “masculine” • leadership • leadership vacuum

Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 14, 20; Farrell (2021), Juno's Aeneid: A Battle for Heroic Identity, 223, 239, 254, 256, 282; Kazantzidis and Spatharas (2018), Hope in Ancient Literature, History, and Art, 27, 180; Miller and Clay (2019), Tracking Hermes, Pursuing Mercury, 186; Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts 15; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 14, 20

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1.305 At pius Aeneas, per noctem plurima volvens, ^2.42 et procul: O miseri, quae tanta insania, cives? ^4.260 Aenean fundantem arces ac tecta novantem ^4.261 conspicit; atque illi stellatus iaspide fulva ^4.262 ensis erat, Tyrioque ardebat murice laena ^4.263 demissa ex umeris, dives quae munera Dido ^4.264 fecerat, et tenui telas discreverat auro. ^4.265 Continuo invadit: Tu nunc Karthaginis altae ^4.266 fundamenta locas, pulchramque uxorius urbem ^4.267 exstruis, heu regni rerumque oblite tuarum? ^4.273
6.851 tu regere imperio populos, Romane, memento; ^6.852 hae tibi erunt artes; pacisque imponere morem, ^6.853 parcere subiectis, et debellare superbos. ^9.257 Immo ego vos, cui sola salus genitore reducto,' '^9.259 Assaracique larem et canae penetralia Vestae ^9.260 obtestor; quaecumque mihi fortuna fidesque est, ^9.261 in vestris pono gremiis: revocate parentem, ^9.262 reddite conspectum; nihil illo triste recepto. ^9.263 Bina dabo argento perfecta atque aspera signis ^9.264 pocula, devicta genitor quae cepit Arisba, ^9.265 et tripodas geminos, auri duo magna talenta, ^9.266 cratera antiquum, quem dat Sidonia Dido. ^9.267 Si vero capere Italiam sceptrisque potiri ^9.268 contigerit victori et praedae dicere sortem, ^9.269 vidisti quo Turnus equo, quibus ibat in armis ^9.270 aureus: ipsum illum, clipeum cristasque rubentis ^9.271 excipiam sorti, iam nunc tua praemia, Nise. ^9.272 Praeterea bis sex genitor lectissima matrum ^9.273 corpora captivosque dabit suaque omnibus arma, ^9.274 insuper his campi quod rex habet ipse Latinus. ^9.275 Te vero, mea quem spatiis propioribus aetas ^9.276 insequitur, venerande puer, iam pectore toto ^9.277 accipio et comitem casus complector in omnis. ^9.278 Nulla meis sine te quaeretur gloria rebus; ^9.279 seu pacem seu bella geram, tibi maxima rerum ^9.280 verborumque fides. Contra quem talia fatur ^9.281 Euryalus: Me nulla dies tam fortibus ausis ^9.282 dissimilem arguerit; tantum, fortuna secunda ^9.283 aut adversa cadat. Sed te super omnia dona ^9.284 unum oro, genetrix Priami de gente vetusta ^9.285 est mihi, quam miseram tenuit non Ilia tellus ^9.286 mecum excedentem, non moenia regis Acestae. ^9.287 Hanc ego nunc ignaram huius quodcumque pericli est ^9.288 inque salutatam linquo: nox et tua testis ^9.289 dextera, quod nequeam lacrumas perferre parentis ^10.215 Iamque dies caelo concesserat almaque curru ^10.216 noctivago Phoebe medium pulsabat Olympum: ^10.217 Aeneas (neque enim membris dat cura quietem) ^10.218 ipse sedens clavumque regit velisque ministrat. ^12.435 Disce, puer, virtutem ex me verumque laborem,'' None

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1.305 near him, her radiant eyes all dim with tears, ^2.42 Others, all wonder, scan the gift of doom ^4.260 an equal number of vociferous tongues, ^4.261 foul, whispering lips, and ears, that catch at all. ' "^4.262 At night she spreads midway 'twixt earth and heaven " '^4.263 her pinions in the darkness, hissing loud, ' "^4.264 nor e'er to happy slumber gives her eyes: " '^4.265 but with the morn she takes her watchful throne ^4.266 high on the housetops or on lofty towers, ^4.267 to terrify the nations. She can cling ^4.273 Dido, the lovely widow, Iooked his way, ^6.851 Eridanus, through forests rolling free. ^6.852 Here dwell the brave who for their native land ^6.853 Fell wounded on the field; here holy priests ^9.257 the Rutuli in dull security ^9.258 the siege maintain. Yet are their lights but few. ^9.259 They are asleep or drunk, and in their line ^9.260 is many a silent space. O, hear my thought, ^9.261 and what my heart is pondering. To recall ^9.262 Aeneas is the dearest wish to-night ^9.263 of all, both high and low. They need true men ^9.264 to find him and bring tidings. If our chiefs ^9.265 but grant me leave to do the thing I ask ^9.266 (Claiming no reward save what honor gives), ^9.267 methinks I could search out by yonder hill ^9.268 a path to Pallanteum.” The amazed ^9.269 Euryalus, flushed warm with eager love ^9.270 for deeds of glory, instantly replied ^9.271 to his high-hearted friend: “Dost thou refuse, ^9.272 my Nisus, to go with me hand in hand ^9.273 when mighty deeds are done? Could I behold ^9.274 thee venturing alone on danger? Nay! ^9.275 Not thus my sire Opheltes, schooled in war, ' "^9.276 taught me his true child, 'mid the woes of Troy " '^9.277 and Argive terrors reared; not thus with thee ^9.278 have I proved craven, since we twain were leal ^9.279 to great Aeneas, sharing all his doom. ^9.280 In this breast also is a heart which knows ^9.281 contempt of life, and deems such deeds, such praise, ^9.282 well worth a glorious death.” Nisus to him: ' "^9.283 “I have not doubted thee, nor e'er could have " '^9.284 one thought disloyal. May almighty Jove, ' "^9.285 or whatsoe'er good power my purpose sees, " '^9.286 bring me triumphant to thy arms once more! ^9.287 But if, as oft in doubtful deeds befalls, ^9.288 ome stroke of chance, or will divine, should turn ' "^9.289 to adverse, 't is my fondest prayer that thou " ^10.215 with supplication joined. Without delay ^10.216 Tarchon made amity and sacred league, ^10.217 uniting with his cause. The Lydian tribe, ^10.218 now destined from its tyrant to be free, ^12.435 this frantic stir, this quarrel rashly bold? '' None

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