1. Septuagint, Tobit, 8.15 (10th cent. BCE - 2nd cent. BCE)
| 8.15. Then Raguel blessed God and said, "Blessed art thou, O God, with every pure and holy blessing.Let thy saints and all thy creatures bless thee;let all thy angels and thy chosen people bless thee for ever. |
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2. Hebrew Bible, Genesis, a b c d\n0 "17.17" "17.17" "17 17"\n1 15.4 15.4 15 4\n2 15.5 15.5 15 5\n3 15.6 15.6 15 6\n4 23.6 23.6 23 6 (9th cent. BCE - 3rd cent. BCE)
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3. Hebrew Bible, Psalms, 34.10 (9th cent. BCE - 3rd cent. BCE)
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4. Septuagint, Tobit, 8.15 (4th cent. BCE - 2nd cent. BCE)
| 8.15. Then Raguel blessed God and said, "Blessed art thou, O God, with every pure and holy blessing.Let thy saints and all thy creatures bless thee;let all thy angels and thy chosen people bless thee for ever. |
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5. Anon., 1 Enoch, 48.7, 104.7 (3rd cent. BCE - 2nd cent. BCE)
| 48.7. And the wisdom of the Lord of Spirits hath revealed him to the holy and righteous; For he hath preserved the lot of the righteous, Because they have hated and despised this world of unrighteousness, And have hated all its works and ways in the name of the Lord of Spirits: For in his name they are saved, And according to his good pleasure hath it been in regard to their life. 104.7. but keep afar from their violence; for ye shall become companions of the hosts of heaven. And, although ye sinners say: ' All our sins shall not be searched out and be written down, nevertheless |
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6. Septuagint, 3 Maccabees, 6.9 (2nd cent. BCE - 2nd cent. BCE)
| 6.9. And now, you who hate insolence, all-merciful and protector of all, reveal yourself quickly to those of the nation of Israel -- who are being outrageously treated by the abominable and lawless Gentiles. |
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7. Philo of Alexandria, On The Life of Abraham, 263-269, 271-276, 262 (1st cent. BCE - 1st cent. CE)
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8. Philo of Alexandria, On The Confusion of Tongues, 14 (1st cent. BCE - 1st cent. CE)
| 14. Those, then, who put these things together, and cavil at them, and raise malicious objections, will be easily refuted separately by those who can produce ready solutions of all such questions as arise from the plain words of the law, arguing in a spirit far from contentious, and not encountering them by sophisms drawn from any other source, but following the connection of natural consequences, which does not permit them to stumble, but which easily puts aside any impediments that arise, so that the course of their arguments proceeds without any interruption or mishap. |
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9. Philo of Alexandria, On The Change of Names, 15-17, 180, 184-185, 189-190, 147 (1st cent. BCE - 1st cent. CE)
| 147. And this is why he only says that he will give her one son. And now he called it a son, not speaking carelessly or inconsiderately, but for the sake of showing that it is not a foreign, or a supposititious, nor an adopted, nor an illegitimate child, but a legitimate child, a proper citizen, inasmuch as a foreign child cannot be the offspring of a truly citizen soul, for the Greek word teknon (son), is derived from tokos (bringing forth), by way of showing the kindred by which children are, by nature, united to their parents. XXVII. |
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10. Philo of Alexandria, On Curses, 28-30, 27 (1st cent. BCE - 1st cent. CE)
| 27. Let these men, then, hang by their appetites as by a halter; but the wise Abraham, where he stands, comes near to God, who is also standing. For Moses says that "Abraham was standing near to God; and coming nigh unto him, he Said,"... For in good truth the unalterable soul is the only thing that has access to the unalterable God; and being of such a disposition, it does really stand very near to the Divine power. |
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11. Philo of Alexandria, On Dreams, 1.160-1.161 (1st cent. BCE - 1st cent. CE)
| 1.160. But do not fancy that it is an accidental thing here for him to be called in this place the God and Lord of Abraham, but only the God of Isaac; for this latter is the symbol of the knowledge which exists by nature, which hears itself, and teaches itself, and learns of itself; but Abraham is the symbol of that which is derived from the teaching of others; and the one again is an indigenous and native inhabitant of his country, but the other is only a settler and a foreigner; 1.161. for having forsaken the language of those who indulge in sublime conversations about astronomy, a language imitating that of the Chaldaeans, foreign and barbarous, he was brought over to that which was suited to a rational being, namely, to the service of the great Cause of all things. |
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12. Philo of Alexandria, On The Virtues, 213-219, 212 (1st cent. BCE - 1st cent. CE)
| 212. The most ancient person of the Jewish nation was a Chaldaean by birth, born of a father who was very skilful in astronomy, and famous among those men who pass their lives in the study of mathematics, who look upon the stars as gods, and worship the whole heaven and the whole world; thinking, that from them do all good and all evil proceed, to every individual among men; as they do not conceive that there is any cause whatever, except such as are included among the objects of the outward senses. |
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13. Philo of Alexandria, Allegorical Interpretation, 3.83-3.87, 3.217-3.219 (1st cent. BCE - 1st cent. CE)
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14. Philo of Alexandria, Who Is The Heir, 91-94, 90 (1st cent. BCE - 1st cent. CE)
| 90. Therefore it is a necessary addition which is subjoined, "Abraham believed in God," to the praise of him who did thus believe. And yet, perhaps, some one may say, "Do you judge this worthy of praise? who would not give his attention to God when saying or promising anything, even if he were the most wicked and impious of all men? |
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15. Philo of Alexandria, That The Worse Attacks The Better, 124-126, 130-137, 123 (1st cent. BCE - 1st cent. CE)
| 123. But by this is meant wickedness, which is established in the souls of foolish men; the remedy for which (as one seeks for remedies for a severe disease) is found to be the just man, who is in possession of the panacea, justice. When, therefore, he has repelled these evils he is filled with joy, as also is Sarah; for she says, "The Lord hath caused me laughter;" and she adds further, "so that whosoever hears it shall rejoice with Me. |
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16. New Testament, Luke, 8.17 (1st cent. CE - 1st cent. CE)
| 8.17. For nothing is hidden, that will not be revealed; nor anything secret, that will not be known and come to light. |
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17. New Testament, Mark, 4.22 (1st cent. CE - 1st cent. CE)
| 4.22. For there is nothing hidden, except that it should be made known; neither was anything made secret, but that it should come to light. |
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18. New Testament, Matthew, 10.26 (1st cent. CE - 1st cent. CE)
| 10.26. Therefore don't be afraid of them, for there is nothing covered that will not be revealed; and hidden that will not be known. |
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19. Nag Hammadi, The Gospel of Thomas, 6, 5 (3rd cent. CE - 3rd cent. CE)
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