1. Septuagint, Tobit, 13.4 (10th cent. BCE - 2nd cent. BCE)
| 13.4. Make his greatness known there,and exalt him in the presence of all the living;because he is our Lord and God,he is our Father for ever. |
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2. Hebrew Bible, Deuteronomy, 32.6 (9th cent. BCE - 3rd cent. BCE)
| 32.6. הֲ־לַיְהוָה תִּגְמְלוּ־זֹאת עַם נָבָל וְלֹא חָכָם הֲלוֹא־הוּא אָבִיךָ קָּנֶךָ הוּא עָשְׂךָ וַיְכֹנְנֶךָ׃ | 32.6. Do ye thus requite the LORD, O foolish people and unwise? Is not He thy father that hath gotten thee? Hath He not made thee, and established thee?" |
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3. Hebrew Bible, Genesis, 2.18-2.25 (9th cent. BCE - 3rd cent. BCE)
| 2.18. וַיֹּאמֶר יְהוָה אֱלֹהִים לֹא־טוֹב הֱיוֹת הָאָדָם לְבַדּוֹ אֶעֱשֶׂהּ־לּוֹ עֵזֶר כְּנֶגְדּוֹ׃ 2.19. וַיִּצֶר יְהוָה אֱלֹהִים מִן־הָאֲדָמָה כָּל־חַיַּת הַשָּׂדֶה וְאֵת כָּל־עוֹף הַשָּׁמַיִם וַיָּבֵא אֶל־הָאָדָם לִרְאוֹת מַה־יִּקְרָא־לוֹ וְכֹל אֲשֶׁר יִקְרָא־לוֹ הָאָדָם נֶפֶשׁ חַיָּה הוּא שְׁמוֹ׃ 2.21. וַיַּפֵּל יְהוָה אֱלֹהִים תַּרְדֵּמָה עַל־הָאָדָם וַיִּישָׁן וַיִּקַּח אַחַת מִצַּלְעֹתָיו וַיִּסְגֹּר בָּשָׂר תַּחְתֶּנָּה׃ 2.22. וַיִּבֶן יְהוָה אֱלֹהִים אֶת־הַצֵּלָע אֲשֶׁר־לָקַח מִן־הָאָדָם לְאִשָּׁה וַיְבִאֶהָ אֶל־הָאָדָם׃ 2.23. וַיֹּאמֶר הָאָדָם זֹאת הַפַּעַם עֶצֶם מֵעֲצָמַי וּבָשָׂר מִבְּשָׂרִי לְזֹאת יִקָּרֵא אִשָּׁה כִּי מֵאִישׁ לֻקֳחָה־זֹּאת׃ 2.24. עַל־כֵּן יַעֲזָב־אִישׁ אֶת־אָבִיו וְאֶת־אִמּוֹ וְדָבַק בְּאִשְׁתּוֹ וְהָיוּ לְבָשָׂר אֶחָד׃ 2.25. וַיִּהְיוּ שְׁנֵיהֶם עֲרוּמִּים הָאָדָם וְאִשְׁתּוֹ וְלֹא יִתְבֹּשָׁשׁוּ׃ | 2.18. And the LORD God said: ‘It is not good that the man should be alone; I will make him a help meet for him.’" 2.19. And out of the ground the LORD God formed every beast of the field, and every fowl of the air; and brought them unto the man to see what he would call them; and whatsoever the man would call every living creature, that was to be the name thereof." 2.20. And the man gave names to all cattle, and to the fowl of the air, and to every beast of the field; but for Adam there was not found a help meet for him." 2.21. And the LORD God caused a deep sleep to fall upon the man, and he slept; and He took one of his ribs, and closed up the place with flesh instead thereof." 2.22. And the rib, which the LORD God had taken from the man, made He a woman, and brought her unto the man." 2.23. And the man said: ‘This is now bone of my bones, and flesh of my flesh; she shall be called Woman, because she was taken out of Man.’" 2.24. Therefore shall a man leave his father and his mother, and shall cleave unto his wife, and they shall be one flesh." 2.25. And they were both naked, the man and his wife, and were not ashamed." |
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4. Hebrew Bible, Malachi, 1.6 (9th cent. BCE - 3rd cent. BCE)
| 1.6. בֵּן יְכַבֵּד אָב וְעֶבֶד אֲדֹנָיו וְאִם־אָב אָנִי אַיֵּה כְבוֹדִי וְאִם־אֲדוֹנִים אָנִי אַיֵּה מוֹרָאִי אָמַר יְהוָה צְבָאוֹת לָכֶם הַכֹּהֲנִים בּוֹזֵי שְׁמִי וַאֲמַרְתֶּם בַּמֶּה בָזִינוּ אֶת־שְׁמֶךָ׃ | 1.6. A son honoureth his father, And a servant his master; If then I be a father, Where is My honour? And if I be a master, Where is My fear? Saith the LORD of hosts Unto you, O priests, that despise My name. And ye say: ‘Wherein have we despised Thy name?’" |
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5. Hebrew Bible, Isaiah, 63.13 (8th cent. BCE - 5th cent. BCE)
| 63.13. מוֹלִיכָם בַּתְּהֹמוֹת כַּסּוּס בַּמִּדְבָּר לֹא יִכָּשֵׁלוּ׃ | 63.13. That led them through the deep, as a horse in the wilderness, without stumbling?" |
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6. Hebrew Bible, Jeremiah, 3.19, 31.9 (8th cent. BCE - 5th cent. BCE)
| 3.19. וְאָנֹכִי אָמַרְתִּי אֵיךְ אֲשִׁיתֵךְ בַּבָּנִים וְאֶתֶּן־לָךְ אֶרֶץ חֶמְדָּה נַחֲלַת צְבִי צִבְאוֹת גּוֹיִם וָאֹמַר אָבִי תקראו־[תִּקְרְאִי־] לִי וּמֵאַחֲרַי לֹא תשובו [תָשׁוּבִי׃] 31.9. בִּבְכִי יָבֹאוּ וּבְתַחֲנוּנִים אוֹבִילֵם אוֹלִיכֵם אֶל־נַחֲלֵי מַיִם בְּדֶרֶךְ יָשָׁר לֹא יִכָּשְׁלוּ בָּהּ כִּי־הָיִיתִי לְיִשְׂרָאֵל לְאָב וְאֶפְרַיִם בְּכֹרִי הוּא׃ | 3.19. But I said: ‘How would I put thee among the sons, And give thee a pleasant land, The goodliest heritage of the nations! ’ And I said: ‘Thou shalt call Me, My father; And shalt not turn away from following Me.’" 31.9. They shall come with weeping, And with supplications will I lead them; I will cause them to walk by rivers of waters, In a straight way wherein they shall not stumble; For I am become a father to Israel, And Ephraim is My first-born." |
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7. Hebrew Bible, 1 Chronicles, 29.10 (5th cent. BCE - 3rd cent. BCE)
| 29.10. Wherefore David blessed the LORD before all the congregation; and David said: ‘Blessed be Thou, O LORD, the God of Israel our father, for ever and ever." |
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8. Septuagint, Tobit, 13.4 (4th cent. BCE - 2nd cent. BCE)
| 13.4. Make his greatness known there,and exalt him in the presence of all the living;because he is our Lord and God,he is our Father for ever. |
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9. Anon., Testament of Levi, 17.2 (2nd cent. BCE - 2nd cent. CE)
| 17.2. And in the first jubilee, the first who is anointed to the priesthood shall be great, and shall speak to God as to a father. And his priesthood shall be perfect with the Lord, [and in the day of his gladness shall he arise for the salvation of the world]. |
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10. Dead Sea Scrolls, Testament of Levi, 17.2 (2nd cent. BCE - 1st cent. CE)
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11. Septuagint, Ecclesiasticus (Siracides), 23.4 (2nd cent. BCE - 2nd cent. BCE)
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12. Septuagint, Wisdom of Solomon, 2.16, 14.3, 23.4 (2nd cent. BCE - 1st cent. BCE)
| 2.16. We are considered by him as something base,and he avoids our ways as unclean;he calls the last end of the righteous happy,and boasts that God is his father. 14.3. but it is thy providence, O Father, that steers its course,because thou hast given it a path in the sea,and a safe way through the waves |
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13. Philo of Alexandria, On Husbandry, 96-97, 95 (1st cent. BCE - 1st cent. CE)
| 95. But we must explain what is the enigmatical 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 counsellor 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. XXII. |
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14. Philo of Alexandria, On The Cherubim, 53, 57, 61, 63-65, 40 (1st cent. BCE - 1st cent. CE)
| 40. And Adam knew his wife, and she conceived and brought forth Cain; and she said I have gotten a man by means of the Lord; and he caused her also to bring forth Abel his Brother." These men, to whose virtue the Jewish legislation bears testimony, he does not represent as knowing their wives, such as Abraham, Isaac, Jacob, Moses, and if there are any others of like zeal with them; 40. A third view of the question is, that no king or tyrant may ever despise an obscure private individual, from being full of insolence and haughty pride; but that such an one, coming as a pupil to the school of the sacred laws, may relax his eyebrows, unlearning his self-opinionativeness, and yielding rather to true reason. |
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15. Philo of Alexandria, On The Preliminary Studies, 171 (1st cent. BCE - 1st cent. CE)
| 171. Who, then, is so impious as to conceive that God is one who afflicts, and who brings that most pitiable death of hunger upon those who are not able to live without food? For God is good, and the cause of good things, bounteous, the saviour, the supporter, the giver of wealth, the giver of great gifts, driving out wickedness from the sacred boundaries; for thus did he drive out the burdens of the earth, Adam and Cain, from paradise. |
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16. Philo of Alexandria, On Giants, 65 (1st cent. BCE - 1st cent. CE)
| 65. But the sons of earth removing their minds from contemplation, and becoming deserters so as to fly to the lifeless and immovable nature of the flesh, "for they two became one Flesh," as the lawgiver says, adulterated the excellent coinage, and abandoned the better rank which had been allotted to them as their own, and deserted to the worse rank, which was contrary to their original nature, Nimrod being the first to set the example of this desertion; |
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17. Philo of Alexandria, On The Creation of The World, 152-173, 175-177, 76, 151 (1st cent. BCE - 1st cent. CE)
| 151. But since nothing in creation lasts for ever, but all mortal things are liable to inevitable changes and alterations, it was unavoidable that the first man should also undergo some disaster. And the beginning of his life being liable to reproach, was his wife. For, as long as he was single, he resembled, as to his creation, both the world and God; and he represented in his soul the characteristics of the nature of each, I do not mean all of them, but such as a mortal constitution was capable of admitting. But when woman also was created, man perceiving a closely connected figure and a kindred formation to his own, rejoiced at the sight, and approached her and embraced her. |
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18. Philo of Alexandria, On The Posterity of Cain, 33 (1st cent. BCE - 1st cent. CE)
| 33. After he had said this he proceeds to say, "And Cain knew his wife, and she conceived and bare Enoch; and he built a city, and called the name of the city after the name of his son Enoch." Is it not here reasonable to raise the question, why Cain knew his wife? for there had been no birth of any one other woman since that of Eve who was formed out of the side of the man, until the woman who is here mentioned; |
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19. Philo of Alexandria, On The Sacrifices of Cain And Abel, 1 (1st cent. BCE - 1st cent. CE)
| 1. And he also added, that she should bring forth his Brother." The addition of one thing is a taking away of some other; as for instance, of particles in arithmetic, and of reasons in the soul. If then we must say that Abel is added, we must also think that Cain is taken away. But that the unusual character of expression may not cause perplexity to many we will endeavour to explain accurately the philosophy which is apparent beneath them, as clearly as may be in our power. |
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20. Philo of Alexandria, On The Special Laws, 3.178 (1st cent. BCE - 1st cent. CE)
| 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. |
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21. Philo of Alexandria, On The Virtues, 199 (1st cent. BCE - 1st cent. CE)
| 199. Again, who is there who would deny that those men who were born of him who was made out of the earth were noble themselves, and the founders of noble families? persons who have received a birth more excellent than that of any succeeding generation, in being sprung from the first wedded pair, from the first man and woman, who then for the first time came together for the propagation of offspring resembling themselves. But, nevertheless, when there were two persons so born, the elder of them endured to slay the younger; and, having committed the great and most accursed crime of fratricide, he first defiled the ground with human blood. |
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22. Philo of Alexandria, Allegorical Interpretation, 2.49 (1st cent. BCE - 1st cent. CE)
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23. Philo of Alexandria, Questions On Genesis, 1.23-1.53 (1st cent. BCE - 1st cent. CE)
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24. Philo of Alexandria, Who Is The Heir, 164 (1st cent. BCE - 1st cent. CE)
| 164. For it is equality which allotted night and day and light and darkness to existing things. It is equality also that divided the human race into man and woman, making two divisions, unequal in strength, but most perfectly equal for the purpose which nature had principally in view, the generation of a third human being like themselves. For, says Moses, "God made man; in the image of God created he him; male and female he created Them." He no longer says "him," but "them," in the plural number, adapting the species to the genus, which have, as I have already said, been divided with perfect equality. XXXIV. |
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25. Anon., The Life of Adam And Eve, 19.2, 23.2 (1st cent. CE - 5th cent. CE)
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26. Josephus Flavius, Jewish Antiquities, 1.20, 1.230 (1st cent. CE - 1st cent. CE)
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