Dan (sources)

Philo

Leg. 2:94 -- Such a serpent Jacob boasts that Dan is, and he speaks thus: "Dan is, and he speaks thus: "Dan will judge his people, as one of the tribes of Israel:" [Genesis 49:16] and again, "Let Dan be a serpent in the path, sitting upon the road, biting the heel of the horse, and the rider shall fall backwards, waiting the salvation of the Lord." The fifth son of Leah is Issachar, the legitimate son of Jacob; but if the two sons of Zilpah are counted he is the seventh; but the fifth son of Jacob is Dan, the son of Billah, the handmaid of Rachel; and the cause of this we will investigate in the proper place, but concerning Dan we must examine further now.

Leg. 2:96-97 -- (96) And now she begins to form the mortal race--now the mortal race subsists by imbibing; for, like a foundation, the sense of taste is the cause of the duration of animals; but the name Billhah, being interpreted, means imbibing. From her was born Dan, which name being interpreted means judgment, for this kind distinguishes between the separates immortal from mortal things, therefore he prays that he may become a workman of temperance. But he will not pray for Judah, for Judah already had the capacity of praying to and pleasing God: (97)"Therefore let Dan," says he,"be a serpent in the path." -- One path is the soul. For as in the roads one may behold a great variety of living beings, inanimate and animate, irrational and rational, good and bad, slaves and free, young and old, male and female, strangers and natural citizens, sick and healthy, mutilated and perfect; so also in the soul there are motions inanimate, and imperfect, and diseased, and slavish, and female, and innumerable others of the class of evils; and on the other hand, there are motions which are living, and perfect, and masculine, and free, and healthy, and ripe, and virtuous, and genuine, and really legitimate."

Agr. 1:94-95 -- (94)It is not unnaturally, therefore, that Moses, singing his song of triumph on the destruction of the riders, nevertheless prays fore complete safety for the horsemen; for these are able, putting their bridles into the mouths of the irrational powers, to check the impetuosity of their superabundant violence. What then his prayer is must be told: he says, "Let Dan be a serpent in the way, sitting in the path, biting the heel of the horse; and the horseman shall fall backwards, awaiting the salvation of the Lord." [Genesis 49:16] (95) But we must explain what is the enigmatic meaning which he conceals under this prayer, the name of Dan, being interpreted, means "judgment;" therefore he here likens that power of the soul which investigates, and accurately examines, and distinguishes between, and, in some degree, decides on each part of the soul, to a dragon (and the dragon is an animal various in its movements, and exceedingly cunning, and ready to display its courage, and very powerful to repel those who begin acts of violence), but not to that friendly serpent, the counselor of life, which is wont to be called Eve in his national language, but to the one made by Moses, of the material of brass, which, when those who had been bitten by the poisonous serpents, and who were at the point of death beheld, they are said to have lived and not to have died.

Agr. 1:99-100 -- (99) And every wise man looks upon what is good as dear to him, which is also altogether calculated to ensure his preservation. So that when Moses prays that it may happen to Dan, either himself, to be that serpent (for the words may be understood in eitehr sense), he means a serpent closely resembling the one which has been made by himself, but not like the one which appeared to Eve, for then the prayer is an entreaty for good things; (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 says, "Let Dan become a serpent," and that not in any other place rather than in the road."

Agr. 1:107-109 -- (107) Moses, therefore, represents the serpent that appeared to Eve as planning the death of man, for he records, that God says in his curses, "He shall bruise they head, and thou shalt bruise his heel." But he represents the serpent of Dan, which is the one which we are now discussing, as biting the heel of the horse and not of the man, (108) for the serpent of Eve, being the symbol of pleasure, as has been already shown, attacks man, that is to say, the reasoning power which is in every one of us; for the enjoyment and free use of excessive pleasure is the destruction of the mind; (109) and the serpent of Dan being a sort of image of vigorous virtue and of patient endurance, will bit the horse, who is the emblem of passion and wickedness, because temperance is occupied about the over throw and destruction of these things...

Som 2:35 -- Dan is a symbol of the distinction between, and division of, different things. . .

Josephus

Ant 1:305 -- But Rachel, fearing lest the fruitfulness of here sister should make herself enjoy a lesser share of Jacob's affections, put him to bed with her handmaid Bilhah; by whom Jacob had Dan: one may interpret that name into the Greek tongue, a divine judgment. And after him Nephtali, as it were unconquerable in stratagems, since Rachel tried to conquer the fruitfulness of her sister by this stratagem.