Tiresias: The Ancient Mediterranean Religions Source Database

9247

Philo Of Alexandria, Allegorical Interpretation, 2.107
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Intertexts (texts cited often on the same page as the searched text):

20 results
1. Hebrew Bible, Deuteronomy, 8.16 (9th cent. BCE - 3rd cent. BCE) 8.16. הַמַּאֲכִלְךָ מָן בַּמִּדְבָּר אֲשֶׁר לֹא־יָדְעוּן אֲבֹתֶיךָ לְמַעַן עַנֹּתְךָ וּלְמַעַן נַסֹּתֶךָ לְהֵיטִבְךָ בְּאַחֲרִיתֶךָ׃ 8.16. who fed thee in the wilderness with manna, which thy fathers knew not, that He might afflict thee, and that He might prove thee, to do thee good at thy latter end;"
2. Hebrew Bible, Genesis, 3.1a, 9.20 (9th cent. BCE - 3rd cent. BCE)
3. Hebrew Bible, Numbers, 21.8 (9th cent. BCE - 3rd cent. BCE) 21.8. וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה עֲשֵׂה לְךָ שָׂרָף וְשִׂים אֹתוֹ עַל־נֵס וְהָיָה כָּל־הַנָּשׁוּךְ וְרָאָה אֹתוֹ וָחָי׃ 21.8. And the LORD said unto Moses: ‘Make thee a fiery serpent, and set it upon a pole; and it shall come to pass, that every one that is bitten, when he seeth it, shall live.’"
4. Philo of Alexandria, On The Life of Abraham, 168-207, 256-257, 167 (1st cent. BCE - 1st cent. CE) 167. We have now, then, given a full explanation concerning the vision which appeared to Abraham, and concerning his celebrated and allglorious hospitality, in which the entertainer, who appeared to himself to be entertaining others was himself entertained; expounding every part of the passage with as much accuracy as we were able. But we must not pass over in silence the most important action of all, which is worthy of being listened to. For I was nearly saying that it is of more importance than all the actions of piety and religion put together. So we must say what seems to be reasonable concerning it.
5. Philo of Alexandria, On Husbandry, 101, 95, 97, 100 (1st cent. BCE - 1st cent. CE) 100. therefore the character of patient endurance is good, and capable of receiving immortality, which is the perfect good. But the character of pleasure is evil, bringing in its train the greatest of all punishments, death. On which account Moses says, "Let Dan become a serpent," and that not in any other place rather than in the road.
6. Philo of Alexandria, On The Preliminary Studies, 166-167, 170-171, 173-174, 177-178, 164 (1st cent. BCE - 1st cent. CE) 164. and then he tempted Him." For the invisible trial and proofs of the soul are in labouring and in enduring bitterness; for then it is hard to know which way it will incline; for many men are very speedily fatigued and fall away, thinking labour a terrible adversary, and they let their hands fall out of weakness, like tired wrestlers, determining to return to Egypt to the indulgence of their passions.
7. Philo of Alexandria, On Flight And Finding, 138-139, 137 (1st cent. BCE - 1st cent. CE) 137. Those also who have inquired what it is that nourishes the soul, for as Moses says, "They knew not what it was," learnt at last and found that it was the word of God and the divine reason, from which flows all kinds of instinctive and everlasting wisdom. This is the heavenly nourishment which the holy scripture indicates, saying, in the character of the cause of all things, "Behold I rain upon you bread from Heaven;
8. Philo of Alexandria, On The Life of Joseph, 134 (1st cent. BCE - 1st cent. CE)
9. Philo of Alexandria, On The Migration of Abraham, 69 (1st cent. BCE - 1st cent. CE) 69. for as the reptile with many feet and that with no feet at all, though they are exactly opposite to one another in the race of reptiles, are both pronounced unclean, so also the opinion which denies any God, and that which worships a multitude of Gods, though quite opposite in the soul, are both profane. And of proof of this is that the law banishes them both "from the sacred Assembly," forbidding the atheistical opinion, as a eunuch and mutilated person, to come into the assembly; and the polytheistic, inasmuch as it prohibits any one born of a harlot from either hearing or speaking in the assembly. For he who worships no God at all is barren, and he who worships a multitude is the son of a harlot, who is in a state of blindness as to his true father, and who on this account is figuratively spoken of as having many fathers, instead of one. XIII.
10. Philo of Alexandria, On The Creation of The World, 158-166, 79, 157 (1st cent. BCE - 1st cent. CE) 157. And these things are not mere fabulous inventions, in which the race of poets and sophists delights, but are rather types shadowing forth some allegorical truth, according to some mystical explanation. And any one who follows a reasonable train of conjecture, will say with great propriety, that the aforesaid serpent is the symbol of pleasure, because in the first place he is destitute of feet, and crawls on his belly with his face downwards. In the second place, because he uses lumps of clay for food. Thirdly, because he bears poison in his teeth, by which it is his nature to kill those who are bitten by him.
11. Philo of Alexandria, On The Posterity of Cain, 154, 161, 20, 22, 153 (1st cent. BCE - 1st cent. CE) 153. And we must inquire the cause why the handmaid gave the servant drink from the fountain, but gave the camels water from the well. May it not perhaps be that the stream here signifies the sacred scripture itself, which irrigates the sciences, and that the well is rather akin to memory? For the depths which he has already mentioned, he produces by means of memory as it were out of a well;
12. Philo of Alexandria, On Curses, 119 (1st cent. BCE - 1st cent. CE) 119. And nearly all the troubles, and confusions, and enmities which arise among men, are about absolutely nothing, but about what is really a shadow: for Moses called Tubal the son of Zillah, that is to say of shadow, the maker of the warlike instruments of brass and iron, speaking philosophically, and being guided not by verbal technicalities, but by the exceeding propriety of the names; for he knew that every naval and every land expedition chooses to encounter the greatest dangers for the sake of bodily pleasures, or with a view to obtain a superfluity of external good things, of which nothing is firm or solid, as is testified by the history of time, which brings all things to proof: for they are like superficial sketches, being in themselves perishable and of no duration. XXXV.
13. Philo of Alexandria, De Providentia, 2.1, 2.15 (1st cent. BCE - 1st cent. CE)
14. Philo of Alexandria, On Dreams, 1.194-1.195 (1st cent. BCE - 1st cent. CE) 1.194. In this manner, too, Moses is called up to the bush. For, the scripture says, "When he saw that he was turning aside to see, God called him out of the bush, and said, Moses, Moses: and he said, What is it, Lord?" And Abraham also, on the occasion of offering up his beloved and only son as a burnt-offering, when he was beginning to sacrifice him, and when he had given proof of his piety, was forbidden to destroy the self-taught race, Isaac by name, from among men; 1.195. for at the beginning of his account of this transaction, Moses says that "God did tempt Abraham, and said unto him, Abraham, Abraham; and he said, Behold, here am I. And he said unto him, Take now thy beloved son Isaac, whom thou lovest, and offer him up." And when he had brought the victim to the altar, then the angel of the Lord called him out of heaven, saying, "Abraham, Abraham," and he answered, "Behold, here am I. And he said, Lay not thy hand upon the child, and do nothing to Him.
15. Philo of Alexandria, On The Special Laws, 4 (1st cent. BCE - 1st cent. CE)
16. Philo of Alexandria, On The Virtues, 188-227, 187 (1st cent. BCE - 1st cent. CE) 187. We ought to rebuke in no measured language those who celebrate nobility of birth as the greatest of all blessings, and the cause also of great blessings, if in the first place they think those men nobly born who are sprung from persons who were rich and glorious in the days of old, when those very ancestors themselves, from whom they boast to be descended, were not made happy by their unlimited abundance; since, in truth, that which is really good does not naturally or necessarily lodge in any external thing, nor in any of the things which belong to the body, and indeed I may even say not in every part of the soul, but only in the domit and most important portion of it.
17. Philo of Alexandria, Allegorical Interpretation, 1.60, 2.71-2.106, 2.108, 3.86, 3.107, 3.110, 3.113-3.116, 3.118, 3.126, 3.128-3.147, 3.151-3.152, 3.155, 3.162-3.168, 3.203-3.208, 3.210 (1st cent. BCE - 1st cent. CE) 1.60. And of this tree Moses expressly says, that it is placed in the middle of the paradise; but as to the other tree, that namely of the knowledge of good and evil, he has not specified whether it is within or outside of the Paradise; but after he has used the following expression, "and the tree of the knowledge of good and evil," he says no more, not mentioning where it is placed, in order that any one who is uninitiated in the principles of natural philosophy, may not be made to marvel at his knowledge.
18. Philo of Alexandria, Questions On Genesis, 1.31-1.41, 3.56, 4.73 (1st cent. BCE - 1st cent. CE)
19. Philo of Alexandria, That The Worse Attacks The Better, 77 (1st cent. BCE - 1st cent. CE) 77. Again, do we not think that the virtues, even if all the characters which they have impressed upon the souls of those who have sought them should become effaced by wicked living, or by any other cause, would nevertheless preserve their own unadulterated and imperishable nature? Therefore, they who have not been duly initiated in instruction, not knowing anything about the differences between wholes and parts, or between genera and species, or about the homonymies which are incidental to these things, mix up all things together in a confused mass.
20. Sextus, Against The Mathematicians, 11.45 (2nd cent. CE - 3rd cent. CE)

Subjects of this text:

subject	book bibliographic info
abraham, encomia on	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 400
abraham, faith of	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 400
abraham, praise of	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 400
abraham	Smith and Stuckenbruck, Testing and Temptation in Second Temple Jewish and Early Christian Texts (2020) 8
allegorical interpretation, literal interpretation)	Nisula, Augustine and the Functions of Concupiscence (2012) 205
allegory	Rosenblum, The Jewish Dietary Laws in the Ancient World (2016) 68
animals, as irrational	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 400
animals, senses and	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 400
clement of alexandria	Geljon and Runia, Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary (2013) 117
emotions (passio, perturbatio), therapy of	Nisula, Augustine and the Functions of Concupiscence (2012) 205
encomia, on abraham	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 400
epistula ad menoch, ἐπιθυµία	Nisula, Augustine and the Functions of Concupiscence (2012) 205
ethics	Smith and Stuckenbruck, Testing and Temptation in Second Temple Jewish and Early Christian Texts (2020) 8
external goods, faith vs.	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 400
external goods	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 400
faith, external goods contrasted with	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 400
faith	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 400
gomorrah, goods, kinds of	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 400
gomorrah, the soul and	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 400
happiness	Geljon and Runia, Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary (2013) 117
hesychius	Geljon and Runia, Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary (2013) 194
homer	Geljon and Runia, Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary (2013) 117
imagery, ensnare	Geljon and Runia, Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary (2013) 117, 194
imagery, military	Geljon and Runia, Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary (2013) 194
israel, israelites	Smith and Stuckenbruck, Testing and Temptation in Second Temple Jewish and Early Christian Texts (2020) 8
josephus	Geljon and Runia, Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary (2013) 194
kilaniotis, andreas	Geljon and Runia, Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary (2013) 194
metaphorical language/use	Geljon and Runia, Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary (2013) 117
moderation	Geljon and Runia, Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary (2013) 194
moses	Smith and Stuckenbruck, Testing and Temptation in Second Temple Jewish and Early Christian Texts (2020) 8
musonius	Geljon and Runia, Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary (2013) 117
opinion	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 400
origen	Nisula, Augustine and the Functions of Concupiscence (2012) 205
passions	Geljon and Runia, Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary (2013) 117, 194
pedagogy	Smith and Stuckenbruck, Testing and Temptation in Second Temple Jewish and Early Christian Texts (2020) 8
plato	Geljon and Runia, Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary (2013) 194
pleasure	Geljon and Runia, Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary (2013) 194
pleasure (uoluptas, delectatio)	Nisula, Augustine and the Functions of Concupiscence (2012) 205
pseudo-archytas	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 400
reptiles	Rosenblum, The Jewish Dietary Laws in the Ancient World (2016) 68
reputation, as an external good	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 400
sennaar, animals and	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 400
serpent, of eve	Geljon and Runia, Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary (2013) 194
serpent, of moses	Geljon and Runia, Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary (2013) 194
serpent	Nisula, Augustine and the Functions of Concupiscence (2012) 205; Smith and Stuckenbruck, Testing and Temptation in Second Temple Jewish and Early Christian Texts (2020) 8
soul, (platonic) parts of	Nisula, Augustine and the Functions of Concupiscence (2012) 205
soul	Geljon and Runia, Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary (2013) 117, 194
souls	Smith and Stuckenbruck, Testing and Temptation in Second Temple Jewish and Early Christian Texts (2020) 8
terminology of desire	Nisula, Augustine and the Functions of Concupiscence (2012) 205
testing passim, agents of	Smith and Stuckenbruck, Testing and Temptation in Second Temple Jewish and Early Christian Texts (2020) 8
testing passim, roles in	Smith and Stuckenbruck, Testing and Temptation in Second Temple Jewish and Early Christian Texts (2020) 8
the body, excellences of	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 400
trust in god vs. external goods	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 400
verba philonica	Geljon and Runia, Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary (2013) 117
vices	Geljon and Runia, Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary (2013) 194
virtue	Geljon and Runia, Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary (2013) 117; Smith and Stuckenbruck, Testing and Temptation in Second Temple Jewish and Early Christian Texts (2020) 8
well-being'	Geljon and Runia, Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary (2013) 117
wendland, paul	Geljon and Runia, Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary (2013) 117
wilderness passim, place	Smith and Stuckenbruck, Testing and Temptation in Second Temple Jewish and Early Christian Texts (2020) 8
wisdom	Smith and Stuckenbruck, Testing and Temptation in Second Temple Jewish and Early Christian Texts (2020) 8