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Tiresias: The Ancient Mediterranean Religions Source Database



9247
Philo Of Alexandria, Allegorical Interpretation, 2.72-2.108
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Intertexts (texts cited often on the same page as the searched text):

14 results
1. Hebrew Bible, Deuteronomy, 8.16, 20.1 (9th cent. BCE - 3rd cent. BCE)

8.16. הַמַּאֲכִלְךָ מָן בַּמִּדְבָּר אֲשֶׁר לֹא־יָדְעוּן אֲבֹתֶיךָ לְמַעַן עַנֹּתְךָ וּלְמַעַן נַסֹּתֶךָ לְהֵיטִבְךָ בְּאַחֲרִיתֶךָ׃ 20.1. כִּי־תִקְרַב אֶל־עִיר לְהִלָּחֵם עָלֶיהָ וְקָרָאתָ אֵלֶיהָ לְשָׁלוֹם׃ 20.1. כִּי־תֵצֵא לַמִּלְחָמָה עַל־אֹיְבֶיךָ וְרָאִיתָ סוּס וָרֶכֶב עַם רַב מִמְּךָ לֹא תִירָא מֵהֶם כִּי־יְהוָה אֱלֹהֶיךָ עִמָּךְ הַמַּעַלְךָ מֵאֶרֶץ מִצְרָיִם׃ 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;" 20.1. When thou goest forth to battle against thine enemies, and seest horses, and chariots, and a people more than thou, thou shalt not be afraid of them; for the LORD thy God is with thee, who brought thee up out of the land of Egypt."
2. Hebrew Bible, Exodus, 15.1 (9th cent. BCE - 3rd cent. BCE)

15.1. אָז יָשִׁיר־מֹשֶׁה וּבְנֵי יִשְׂרָאֵל אֶת־הַשִּׁירָה הַזֹּאת לַיהוָה וַיֹּאמְרוּ לֵאמֹר אָשִׁירָה לַיהוָה כִּי־גָאֹה גָּאָה סוּס וְרֹכְבוֹ רָמָה בַיָּם׃ 15.1. נָשַׁפְתָּ בְרוּחֲךָ כִּסָּמוֹ יָם צָלֲלוּ כַּעוֹפֶרֶת בְּמַיִם אַדִּירִים׃ 15.1. Then sang Moses and the children of Israel this song unto the LORD, and spoke, saying: I will sing unto the LORD, for He is highly exalted; The horse and his rider hath He thrown into the sea."
3. Hebrew Bible, Genesis, None (9th cent. BCE - 3rd cent. BCE)

4. Homer, Iliad, 6.506-6.511 (8th cent. BCE - 7th cent. BCE)

6.506. /and hastened through the city, trusting in his fleetness of foot. Even as when a stalled horse that has fed his fill at the manger breaketh his halter and runneth stamping over the plain—being wont to bathe him in the fair-flowing river—and exulteth; on high doth he hold his head, and about his shoulders 6.507. /and hastened through the city, trusting in his fleetness of foot. Even as when a stalled horse that has fed his fill at the manger breaketh his halter and runneth stamping over the plain—being wont to bathe him in the fair-flowing river—and exulteth; on high doth he hold his head, and about his shoulders 6.508. /and hastened through the city, trusting in his fleetness of foot. Even as when a stalled horse that has fed his fill at the manger breaketh his halter and runneth stamping over the plain—being wont to bathe him in the fair-flowing river—and exulteth; on high doth he hold his head, and about his shoulders 6.509. /and hastened through the city, trusting in his fleetness of foot. Even as when a stalled horse that has fed his fill at the manger breaketh his halter and runneth stamping over the plain—being wont to bathe him in the fair-flowing river—and exulteth; on high doth he hold his head, and about his shoulders 6.510. /his mane floateth streaming, and as he glorieth in his splendour, his knees nimbly bear him to the haunts and pastures of mares; even so Paris, son of Priam, strode down from high Pergamus, all gleaming in his armour like the shining sun, laughing for glee, and his swift feet bare him on. Speedily then 6.511. /his mane floateth streaming, and as he glorieth in his splendour, his knees nimbly bear him to the haunts and pastures of mares; even so Paris, son of Priam, strode down from high Pergamus, all gleaming in his armour like the shining sun, laughing for glee, and his swift feet bare him on. Speedily then
5. 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.
6. Philo of Alexandria, On Husbandry, 101, 72-73, 78-89, 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.
7. 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.
8. Philo of Alexandria, On Drunkenness, 105 (1st cent. BCE - 1st cent. CE)

105. For the expression, "It is not the voice of men beginning to exert themselves in battle," is equivalent to the words, "of men who have got the better in war," for exertion in battle is the cause of victory. Thus he represents the wise Abraham, after the destruction of the nine kings, that is, of the four passions and the five powers of the outward senses, which were all set in motion in a manner contrary to nature, preluding with a hymn of gratitude, and saying, "I will stretch forth my hand to the most high God, who made heaven and earth; that I will not take from a thread even to a shoelatchet of any thing that is Thine
9. 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;
10. Philo of Alexandria, On The Creation of The World, 158-166, 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, 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 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.
13. Philo of Alexandria, Allegorical Interpretation, 2.71-2.99, 2.101-2.108, 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)

14. Philo of Alexandria, Questions On Genesis, 1.31-1.41, 3.56, 4.73 (1st cent. BCE - 1st cent. CE)



Subjects of this text:

subject book bibliographic info
aaron Geljon and Runia, Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary (2013) 207
abraham, humanity of Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 367
abraham Smith and Stuckenbruck, Testing and Temptation in Second Temple Jewish and Early Christian Texts (2020) 8
adam Geljon and Runia, Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary (2013) 208
allegorical interpretation, literal interpretation) Nisula, Augustine and the Functions of Concupiscence (2012) 205
apatheia Geljon and Runia, Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary (2013) 208
aristotle Geljon and Runia, Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary (2013) 207
chaeremon the stoic, on the egyptian priests Taylor and Hay, Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary (2020) 114
chaeremon the stoic Taylor and Hay, Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary (2020) 114
chrysippus Geljon and Runia, Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary (2013) 207
dan Geljon and Runia, Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary (2013) 208
diodorus siculus Geljon and Runia, Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary (2013) 172, 207
dionysius of halicarnassus Geljon and Runia, Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary (2013) 172
emotions (passio, perturbatio), therapy of Nisula, Augustine and the Functions of Concupiscence (2012) 205
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
eve Geljon and Runia, Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary (2013) 208
figures of speech, synonyms Geljon and Runia, Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary (2013) 172
five, the number, in the war of the kings Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 367
god, great king Geljon and Runia, Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary (2013) 172
god, saviour Geljon and Runia, Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary (2013) 207
great king Geljon and Runia, Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary (2013) 172
happiness Geljon and Runia, Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary (2013) 172
horseman Geljon and Runia, Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary (2013) 172, 207, 208
horses, passions represented by Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 367
humanity of abraham Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 367
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) 172
kingly power, allegorical interpretation of Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 367
kingly power, the kings, victory over Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 367
mind Geljon and Runia, Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary (2013) 208
moses, teacher Geljon and Runia, Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary (2013) 207
moses Smith and Stuckenbruck, Testing and Temptation in Second Temple Jewish and Early Christian Texts (2020) 8
nine, hostility symbolized by Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 367
noah Geljon and Runia, Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary (2013) 207
origen Nisula, Augustine and the Functions of Concupiscence (2012) 205
passions, four Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 367
passions, horse, symbol of Geljon and Runia, Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary (2013) 172, 208
passions, horses representing Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 367
passions Geljon and Runia, Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary (2013) 172, 207, 208
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) 172
pleasure (uoluptas, delectatio) Nisula, Augustine and the Functions of Concupiscence (2012) 205
plutarch Geljon and Runia, Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary (2013) 172
polybius Geljon and Runia, Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary (2013) 172
reason, senses controlled by Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 367
rider Geljon and Runia, Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary (2013) 172
sennaar, and the passions Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 367
sennaar, the sodomite cities and Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 367
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
sodom, the five senses and Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 367
soul, (platonic) parts of Nisula, Augustine and the Functions of Concupiscence (2012) 205
soul, wounded by passions' Geljon and Runia, Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary (2013) 207
soul Geljon and Runia, Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary (2013) 172, 207, 208
souls Smith and Stuckenbruck, Testing and Temptation in Second Temple Jewish and Early Christian Texts (2020) 8
strabo Geljon and Runia, Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary (2013) 208
ten, the number Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 367
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
thucydides Geljon and Runia, Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary (2013) 172
virtue Smith and Stuckenbruck, Testing and Temptation in Second Temple Jewish and Early Christian Texts (2020) 8
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