Tiresias: The Ancient Mediterranean Religions Source Database

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Philo Of Alexandria, On The Life Of Joseph, 125
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Intertexts (texts cited often on the same page as the searched text):

12 results

1. Hebrew Bible, Genesis, 15.6, 16.1-16.4, 22.16, 23.1-23.6, 24.1, 26.5 (9th cent. BCE - 3rd cent. BCE)

15.6. וְהֶאֱמִן בַּיהוָה וַיַּחְשְׁבֶהָ לּוֹ צְדָקָה׃ 16.1. וְשָׂרַי אֵשֶׁת אַבְרָם לֹא יָלְדָה לוֹ וְלָהּ שִׁפְחָה מִצְרִית וּשְׁמָהּ הָגָר׃ 16.1. וַיֹּאמֶר לָהּ מַלְאַךְ יְהוָה הַרְבָּה אַרְבֶּה אֶת־זַרְעֵךְ וְלֹא יִסָּפֵר מֵרֹב׃ 16.2. וַתֹּאמֶר שָׂרַי אֶל־אַבְרָם הִנֵּה־נָא עֲצָרַנִי יְהוָה מִלֶּדֶת בֹּא־נָא אֶל־שִׁפְחָתִי אוּלַי אִבָּנֶה מִמֶּנָּה וַיִּשְׁמַע אַבְרָם לְקוֹל שָׂרָי׃ 16.3. וַתִּקַּח שָׂרַי אֵשֶׁת־אַבְרָם אֶת־הָגָר הַמִּצְרִית שִׁפְחָתָהּ מִקֵּץ עֶשֶׂר שָׁנִים לְשֶׁבֶת אַבְרָם בְּאֶרֶץ כְּנָעַן וַתִּתֵּן אֹתָהּ לְאַבְרָם אִישָׁהּ לוֹ לְאִשָּׁה׃ 16.4. וַיָּבֹא אֶל־הָגָר וַתַּהַר וַתֵּרֶא כִּי הָרָתָה וַתֵּקַל גְּבִרְתָּהּ בְּעֵינֶיהָ׃ 22.16. וַיֹּאמֶר בִּי נִשְׁבַּעְתִּי נְאֻם־יְהוָה כִּי יַעַן אֲשֶׁר עָשִׂיתָ אֶת־הַדָּבָר הַזֶּה וְלֹא חָשַׂכְתָּ אֶת־בִּנְךָ אֶת־יְחִידֶךָ׃ 23.1. וַיִּהְיוּ חַיֵּי שָׂרָה מֵאָה שָׁנָה וְעֶשְׂרִים שָׁנָה וְשֶׁבַע שָׁנִים שְׁנֵי חַיֵּי שָׂרָה׃ 23.1. וְעֶפְרוֹן יֹשֵׁב בְּתוֹךְ בְּנֵי־חֵת וַיַּעַן עֶפְרוֹן הַחִתִּי אֶת־אַבְרָהָם בְּאָזְנֵי בְנֵי־חֵת לְכֹל בָּאֵי שַׁעַר־עִירוֹ לֵאמֹר׃ 23.2. וַיָּקָם הַשָּׂדֶה וְהַמְּעָרָה אֲשֶׁר־בּוֹ לְאַבְרָהָם לַאֲחֻזַּת־קָבֶר מֵאֵת בְּנֵי־חֵת׃ 23.2. וַתָּמָת שָׂרָה בְּקִרְיַת אַרְבַּע הִוא חֶבְרוֹן בְּאֶרֶץ כְּנָעַן וַיָּבֹא אַבְרָהָם לִסְפֹּד לְשָׂרָה וְלִבְכֹּתָהּ׃ 23.3. וַיָּקָם אַבְרָהָם מֵעַל פְּנֵי מֵתוֹ וַיְדַבֵּר אֶל־בְּנֵי־חֵת לֵאמֹר׃ 23.4. גֵּר־וְתוֹשָׁב אָנֹכִי עִמָּכֶם תְּנוּ לִי אֲחֻזַּת־קֶבֶר עִמָּכֶם וְאֶקְבְּרָה מֵתִי מִלְּפָנָי׃ 23.5. וַיַּעֲנוּ בְנֵי־חֵת אֶת־אַבְרָהָם לֵאמֹר לוֹ׃ 23.6. שְׁמָעֵנוּ אֲדֹנִי נְשִׂיא אֱלֹהִים אַתָּה בְּתוֹכֵנוּ בְּמִבְחַר קְבָרֵינוּ קְבֹר אֶת־מֵתֶךָ אִישׁ מִמֶּנּוּ אֶת־קִבְרוֹ לֹא־יִכְלֶה מִמְּךָ מִקְּבֹר מֵתֶךָ׃ 24.1. וְאַבְרָהָם זָקֵן בָּא בַּיָּמִים וַיהוָה בֵּרַךְ אֶת־אַבְרָהָם בַּכֹּל׃ 24.1. וַיִּקַּח הָעֶבֶד עֲשָׂרָה גְמַלִּים מִגְּמַלֵּי אֲדֹנָיו וַיֵּלֶךְ וְכָל־טוּב אֲדֹנָיו בְּיָדוֹ וַיָּקָם וַיֵּלֶךְ אֶל־אֲרַם נַהֲרַיִם אֶל־עִיר נָחוֹר׃ 26.5. עֵקֶב אֲשֶׁר־שָׁמַע אַבְרָהָם בְּקֹלִי וַיִּשְׁמֹר מִשְׁמַרְתִּי מִצְוֺתַי חֻקּוֹתַי וְתוֹרֹתָי׃

15.6. And he believed in the LORD; and He counted it to him for righteousness." 16.1. Now Sarai Abram’s wife bore him no children; and she had a handmaid, an Egyptian, whose name was Hagar." 16.2. And Sarai said unto Abram: ‘Behold now, the LORD hath restrained me from bearing; go in, I pray thee, unto my handmaid; it may be that I shall be builded up through her.’ And Abram hearkened to the voice of Sarai." 16.3. And Sarai Abram’s wife took Hagar the Egyptian, her handmaid, after Abram had dwelt ten years in the land of Canaan, and gave her to Abram her husband to be his wife." 16.4. And he went in unto Hagar, and she conceived; and when she saw that she had conceived, her mistress was despised in her eyes." 22.16. and said: ‘By Myself have I sworn, saith the LORD, because thou hast done this thing, and hast not withheld thy son, thine only son," 23.1. And the life of Sarah was a hundred and seven and twenty years; these were the years of the life of Sarah." 23.2. And Sarah died in Kiriatharba—the same is Hebron—in the land of Canaan; and Abraham came to mourn for Sarah, and to weep for her." 23.3. And Abraham rose up from before his dead, and spoke unto the children of Heth, saying:" 23.4. ’I am a stranger and a sojourner with you: give me a possession of a burying-place with you, that I may bury my dead out of my sight.’" 23.5. And the children of Heth answered Abraham, saying unto him:" 23.6. ’Hear us, my lord: thou art a mighty prince among us; in the choice of our sepulchres bury thy dead; none of us shall withhold from thee his sepulchre, but that thou mayest bury thy dead.’" 24.1. And Abraham was old, well stricken in age; and the LORD had blessed Abraham in all things." 26.5. because that Abraham hearkened to My voice, and kept My charge, My commandments, My statutes, and My laws.’"

2. Philo of Alexandria, On Husbandry, 157, 131 (1st cent. BCE - 1st cent. CE)

131. Do you not see that the law pronounces the camel to be an unclean beast, because it chews the cud and does not part the Hoof. And yet, if we considered this sentence as it is expressed in its literal sense, I do not see what reason there is in it when it is interpreted; but if we look at it in its allegorical meaning, it is very clear and inevitable.

3. Philo of Alexandria, On The Life of Joseph, 60, 28 (1st cent. BCE - 1st cent. CE)

28. It is worth while, however, after having thus explained the literal account given to us of these events, to proceed to explain also the figurative meaning concealed under that account; for we say that nearly all, or that at all events, the greater part of the history of the giving of the law is full of allegories; now the disposition which we have at present under consideration, is called by the Hebrews Joseph; but the name being interpreted in the Greek language means, "the addition of the Lord," a name most felicitously given, and most appropriate to the account given of the person so called; for the democratic constitution in vogue among states is an addition of nature which has sovereign authority over everything;

4. Philo of Alexandria, On The Change of Names, 15 (1st cent. BCE - 1st cent. CE)

15. Therefore do not doubt either whether that which is more ancient than any existing thing is indescribable, when his very word is not to be mentioned by us according to its proper name. So that we must understand that the expression, "The Lord was seen by Abraham," means not as if the Cause of all things had shone forth and become visible, (for what human mind is able to contain the greatness of his appearance?) but as if some one of the powers which surround him, that is to say, his kingly power, had presented itself to the sight, for the appellation Lord belongs to authority and sovereignty.

5. Philo of Alexandria, On The Creation of The World, 126 (1st cent. BCE - 1st cent. CE)

126. And the power of this number does not exist only in the instances already mentioned, but it also pervades the most excellent of the sciences, the knowledge of grammar and music. For the lyre with seven strings, bearing a proportion to the assemblage of the seven planets, perfects its admirable harmonies, being almost the chief of all instruments which are conversant about music. And of the elements of grammar, those which are properly called vowels are, correctly speaking, seven in number, since they can be sounded by themselves, and when they are combined with other letters, they make complete sounds; for they fill up the deficiency existing in semi-vowels, making the sounds whole; and they change and alter the natures of the mutes inspiring them with their own power, in order that what has no sound may become endowed with sound.

6. Philo of Alexandria, On The Special Laws, 1.200, 2.147, 3.178 (1st cent. BCE - 1st cent. CE)

1.200. These things, then, are comprehended in express words of command. But there is another meaning figuratively concealed under the enigmatical expressions. And the words employed are visible symbols of what is invisible and uncertain. Now the victim which is to be sacrificed as a whole burnt offering must be a male, because a male is both more akin to domination than a female and more nearly related to the efficient cause; for the female is imperfect, subject, seen more as the passive than as the active partner. 2.147. But those who are in the habit of turning plain stories into allegory, argue that the passover figuratively represents the purification of the soul; for they say that the lover of wisdom is never practising anything else except a passing over from the body and the passions. 3.178. And this is the cause which is often mentioned by many people. But I have heard another also, alleged by persons of high character, who look upon the greater part of the injunctions contained in the law as plain symbols of obscure meanings, and expressed intimations of what may not be expressed. And this other reason alleged is as follows. There are two kinds of soul, much as there are two sexes among human relations; the one a masculine soul, belonging to men; the other a female soul, as found in women. The masculine soul is that which devotes itself to God alone, as the Father and Creator of the universe and the cause of all things that exist; but the female soul is that which depends upon all the things which are created, and as such are liable to destruction, and which puts forth, as it were, the hand of its power in order that in a blind sort of way it may lay hold of whatever comes across it, clinging to a generation which admits of an innumerable quantity of changes and variations, when it ought rather to cleave to the unchangeable, blessed, and thrice happy divine nature.

7. Philo of Alexandria, On The Contemplative Life, 78, 28 (1st cent. BCE - 1st cent. CE)

28. And the interval between morning and evening is by them devoted wholly to meditation on and to practice of virtue, for they take up the sacred scriptures and philosophise concerning them, investigating the allegories of their national philosophy, since they look upon their literal expressions as symbols of some secret meaning of nature, intended to be conveyed in those figurative expressions.

8. Philo of Alexandria, Allegorical Interpretation, 1.60, 3.103 (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.

9. Philo of Alexandria, That The Worse Attacks The Better, 139 (1st cent. BCE - 1st cent. CE)

139. On which account Moses, after he had previously mentioned with respect to Enos that "he hoped to call upon the name of the Lord his God," adds in express words, "This is the book of the generation of Men;" speaking with perfect correctness: for it is written in the book of God that man is the only creature with a good hope. So that arguing by contraries, he who has no good hope is not a man. The definition, therefore, of our concrete being is that it is a living rational mortal being; but the definition of man, according to Moses, is a disposition of the soul hoping in the truly living God.

10. Philo of Alexandria, That Every Good Person Is Free, 76-87, 75 (1st cent. BCE - 1st cent. CE)

75. Moreover Palestine and Syria too are not barren of exemplary wisdom and virtue, which countries no slight portion of that most populous nation of the Jews inhabits. There is a portion of those people called Essenes, in number something more than four thousand in my opinion, who derive their name from their piety, though not according to any accurate form of the Grecian dialect, because they are above all men devoted to the service of God, not sacrificing living animals, but studying rather to preserve their own minds in a state of holiness and purity.

11. Philo of Alexandria, Plant., 113 (1st cent. BCE - 1st cent. CE)

113. And again Moses says, "Its fruit shall be impure for three days, it shall not be Eaten;" as if in fact it were customary for it to be purified for ever. We must, therefore, say that this is one of those expressions which have a concealed meaning, since the words themselves are not quite consistent with it; for the expression is an ambiguous one; for it bears one sense of this kind, the fruit shall remain for three years; and then there is a distinct injunction, "it shall not be eaten before it is purified." But there is also another meaning, "the fruit of the tree shall for three years be unpurified, and while in that state it shall not be eaten.

12. Dio Chrysostom, Orations, 8.20-8.26 (1st cent. CE

8.20. "But there is another battle more terrible and a struggle not slight but much greater than this and fraught with greater danger, I mean the fight against pleasure. Nor is it like that battle which Homer speaks of when he says, Fiercely then around the ships The struggle was renewed. With halberds and with trenchant battle-axe They fought, with mighty sword and two-edged spear. 8.21. No, it is no such battle, for pleasure uses no open force but deceives and casts a spell with baneful drugs, just as Homer says Circe drugged the comrades of Odysseus, and some forthwith became swine, some wolves, and some other kinds of beasts. Yes, such is this thing pleasure, that hatches no single plot but all kinds of plots, and aims to undo men through sight, sound, smell, taste, and touch, with food too, and drink and carnal lust, tempting the waking and the sleeping alike. 8.22. For it is not possible to set guards and then lie down to sleep as in ordinary warfare, since it is just then of all times that she makes her attack, at one time weakening and enslaving the soul by means of sleep itself, at another, sending mischievous and insidious dreams that suggest her. 8.23. "Now work is carried on by means of touch for the most part and proceeds in that way, but pleasure assails a man through each and every sense that he has; and while he must face and grapple with work, to pleasure he must give the widest berth possible and have none but unavoidable dealings with her. 8.24. And herein the strongest man is indeed strongest, one might almost say, who can keep the farthest away from pleasures; for it is impossible to dwell with pleasure or even to dally with her for any length of time without being completely enslaved. Hence when she gets the mastery and overpowers the soul by her charms, the rest of Circe's sorcery at once follows. With a stroke of her wand pleasure coolly drives her victim into a sort of sty and pens him up 8.25. and now from that time forth the man goes on living as a pig or a wolf. Pleasure also brings divers and deadly vipers into being, and other crawling things that attend constantly upon her as they lie about her doors, and though yearning for pleasure and serving her, they yet suffer a thousand hardships all in vain. 8.26. For pleasure, after overpowering and taking possession of her victims, delivers them over to hardships, the most hateful and most difficult to endure. "This is the contest which I steadfastly maintain, and in which I risk my life against pleasure and hardship, yet not a single wretched mortal gives heed to me, but only to the jumpers and runners and dancers.

Subjects of this text:

subject	book bibliographic info
allegorical commentary	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 33
allegorical interpretation, suited to the few	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 292
antipater	Amendola, The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary (2022) 356
bible	Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 216
book of the ten festivals	Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 216
cynics, ethics	Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 216
cynics, ideas	Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 216
cynics, philosophers / movement / philosophy	Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 216
de abrahamo, structure of	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 33
diogenes laertius	Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 216
encomia, on eyes and sight	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 292
essenes	Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 216
ethics	Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 216
exposition of the law	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 33
eyes, encomium on	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 292
five, the number, and the destruction of the sodomite cities	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 292
freedom	Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 216
hebrew festivals	Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 216
islamic tradition	Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 216
kingly power, the kings, victory over	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 33
laws	Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 216
mysteries	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 292
parallelism	Amendola, The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary (2022) 356
philo of alexandria	Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 216
philosophical, speculation	Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 216
physics'	Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 216
platonic	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 292
plutarch	Amendola, The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary (2022) 356
questions and answers on genesis and exodus (qge)	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 33
sarah, death of	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 33
sarah, virtues of	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 33
segor (tsoʿar), as small and not small	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 292
segor symbolizing, as small and not small	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 292
sennaar, the sodomite cities and	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 292
sight, as queen of the senses	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 292
sodom, allegorical interpretation of	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 292
sodom, sodomite cities, destruction of	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 292
sodom, the five senses and	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 292
soul, of the text	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 292
soul, types of	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 292
structure of de abrahamo	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 33
the cosmos, contemplation of	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 292
vacat	Amendola, The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary (2022) 356
wilamowitz-moellendorff, ulrich von	Amendola, The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary (2022) 356
τρόποι ψυχῆς	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 292
ῥητός	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 33, 292