1. Septuagint, Baruch, 4.2 (10th cent. BCE - 2nd cent. BCE)
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2. Septuagint, Ecclesiasticus (Siracides), 24.3-24.4, 24.8-24.10, 24.12 (2nd cent. BCE - 2nd cent. BCE)
| 24.3. I came forth from the mouth of the Most High,and covered the earth like a mist. 24.3. I went forth like a canal from a river and like a water channel into a garden. 24.4. I dwelt in high places,and my throne was in a pillar of cloud. 24.8. Then the Creator of all things gave me a commandment,and the one who created me assigned a place for my tent. And he said, `Make your dwelling in Jacob,and in Israel receive your inheritance. 24.9. From eternity, in the beginning, he created me,and for eternity I shall not cease to exist. 24.12. So I took root in an honored people,in the portion of the Lord, who is their inheritance. |
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3. Septuagint, Wisdom of Solomon, 8.13, 9.10 (2nd cent. BCE - 1st cent. BCE)
| 8.13. Because of her I shall have immortality,and leave an everlasting remembrance to those who come after me. 9.10. Send her forth from the holy heavens,and from the throne of thy glory send her,that she may be with me and toil,and that I may learn what is pleasing to thee. |
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4. Philo of Alexandria, On The Cherubim, 127 (1st cent. BCE - 1st cent. CE)
| 127. And for what reason is it built, except to serve as a shelter and protection? This is the object. Now passing on from these particular buildings, consider the greatest house or city, namely, this world, for you will find that God is the cause of it, by whom it was made. That the materials are the four elements, of which it is composed; that the instrument is the word of God, by means of which it was made; and the object of the building you will find to be the display of the goodness of the Creator. This is the discriminating opinion of men fond of truth, who desire to attain to true and sound knowledge; but they who say that they have gotten anything by means of God, conceive that the cause is the instrument, the Creator namely, and the instrument the cause, namely, the human mind. 127. And if their connections and families are very numerous, then by reason of their intermarriages and the mutual connections formed with different houses the iniquity and injury will proceed and infect the whole city all around. |
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5. Philo of Alexandria, On The Confusion of Tongues, 146 (1st cent. BCE - 1st cent. CE)
| 146. And even if there be not as yet any one who is worthy to be called a son of God, nevertheless let him labour earnestly to be adorned according to his first-born word, the eldest of his angels, as the great archangel of many names; for he is called, the authority, and the name of God, and the Word, and man according to God's image, and he who sees Israel. |
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6. Philo of Alexandria, On Drunkenness, 31-32, 30 (1st cent. BCE - 1st cent. CE)
| 30. but of the father and mother the appellations are common, but their powers are different. At all events we shall speak with justice, if we say that the Creator of the universe is also the father of his creation; and that the mother was the knowledge of the Creator with whom God uniting, not as a man unites, became the father of creation. And this knowledge having received the seed of God, when the day of her travail arrived, brought forth her only and well-beloved son, perceptible by the external senses, namely this world. |
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7. Philo of Alexandria, On Flight And Finding, 137-139, 180, 183-184, 186, 194, 110 (1st cent. BCE - 1st cent. CE)
| 110. and also because he is anointed with oil, by which I mean that the principal part of him is illuminated with a light like the beams of the sun, so as to be thought worthy to be clothed with garments. And the most ancient word of the living God is clothed with the word as with a garment, for it has put on earth, and water, and air, and fire, and the things which proceed from those elements. But the particular soul is clothed with the body, and the mind of the wise man is clothed with the virtues. |
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8. Philo of Alexandria, On Dreams, 1.47-1.51, 2.242-2.245 (1st cent. BCE - 1st cent. CE)
| 1.47. In reference to which fact, also, it appears to me to be that his grandfather also, by name Abraham, so called from his knowledge, would not endure to remain any great length of time in Charran, for it is said in the scriptures that "Abraham was seventy-five years old when he departed from Charran;" although his father Terah, which name being interpreted means, "the investigation of a smell," lived there till the day of is Death. 1.48. Therefore it is expressly stated in the sacred scriptures that "Terah died in Charran," for he was only a reconnoitrer of virtue, not a citizen. And he availed himself of smells, and not of the enjoyments of food, as he was not able as yet to fill himself with wisdom, nor indeed even to get a taste of it, but only to smell it; 1.49. for as it is said that those dogs which are calculated for hunting can by exerting their faculty of smell, find out the lurking places of their game at a great distance, being by nature rendered wonderfully acute as to the outward sense of smell; so in the same manner the lover of instruction tracks out the sweet breeze which is given forth by justice, and by any other virtue, and is eager to watch those qualities from which this most admirable source of delight proceeds, and while he is unable to do so he moves his head all round in a circle, smelling out nothing else, but seeking only for that most sacred scent of excellence and food, for he does not deny that he is eager for knowledge and wisdom. 1.50. Blessed therefore are they to whom it has happened to enjoy the delights of wisdom, and to feast upon its speculations and doctrines, and even of the being cheered by them still to thirst for more, feeling an insatiable and increasing desire for knowledge. 1.51. And those will obtain the second place who are not allured indeed to enjoy the sacred table, but who nevertheless refresh their souls with its odours; for they will be excited by the fragrances of virtue like those languid invalids who, because they are not as yet able to take solid food, nevertheless feed on the smell of such viands as the sons of the physicians prepare as a sort of remedy for their impotency. X. 2.242. and by the name Eden he means the wisdom of the living God, and the interpretation of the name Eden is "delight," because I imagine wisdom is the delight of God, and God is the delight of wisdom, as it is said also in the Psalms, "Delight thou in the Lord." And the divine word, like a river, flows forth from wisdom as from a spring, in order to irrigate and fertilize the celestial and heavenly shoots and plants of such souls as love virtue, as if they were a paradise. 2.243. And this sacred word is divided into four beginnings, by which I mean it is portioned out into four virtues, each of which is a princess, for to be divided into beginnings, does not resemble divisions of place, but a kingdom, in order than any one, after having shown the virtues as boundaries, may immediately proceed to show the wise man who follows them to be king, being elected a such, not by men, but by the only free nature which cannot err, and which cannot be corrupted; 2.244. for those who behold the excellence of Abraham say unto him, "Thou art a king, sent from God among Us:" proposing as a maxim, for those who study philosophy, that the wise man alone is a ruler and a king, and that virtue is the only irresponsible authority and sovereignty. XXXVII. 2.245. Accordingly, one of the followers of Moses, having compared this speech to a river, has said in the Psalms, "The river of God was filled with Water;" and it is absurd to give such a title to any of the rivers which flow upon the earth. But as it seems the psalmist is here speaking of the divine word, which is full of streams and wisdom, and which has no part of itself empty or desolate, or rather, as some one has said, which is diffused everywhere over the universe, and is raised up on high, on account of the continued and incessant rapidity of that ever-flowing spring. |
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9. Philo of Alexandria, On The Virtues, 62-63, 61 (1st cent. BCE - 1st cent. CE)
| 61. But Moses would reply: "It is proper to make God the judge in every thing, and most especially in those things in which the acting well or ill brings innumerable multitudes to happiness, or on the contrary to misery. And there is nothing of greater importance than sovereign authority, to which all the affairs of cities, in war or peace, are committed. For as in order to make a successful voyage one has need of a pilot who is both virtuous and skilful, in the same manner there is need of a very wise governor, in order to secure the good government of the subjects in every quarter. |
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10. Philo of Alexandria, Allegorical Interpretation, 1.65, 2.86 (1st cent. BCE - 1st cent. CE)
| 1.65. Let us examine the expressions of the writer: "A river," says he, "goes forth out of Eden, to water the Paradise." This river is generic goodness; and this issues forth out of the Eden of the wisdom of God, and that is the word of God. For it is according to the word of God, that generic virtue was created. And generic virtue waters the Paradise: that is to say, it waters the particular virtues. But it does not derive its beginnings from any principle of locality, but from a principle of preeminence. For each of the virtues is really and truly a ruler and a queen. And the expression, "is separated," is equivalent to "is marked off by fixed boundaries;" since wisdom appoints them settled limits with reference to what is to be done. Courage with respect to what is to be endured; temperance with reference to what is to be chosen; and justice in respect of what is to be distributed. XX. |
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11. Philo of Alexandria, That The Worse Attacks The Better, 54 (1st cent. BCE - 1st cent. CE)
| 54. If, therefore, each of these things, the outward sense and the mind, receive the honour which I have been describing, then it follows of necessity that I, who use them both, must derive advantage from them. But if, carrying your language away a long distance from the mind and from the outward sense, you think your father, that is to say, the world which produced you, and your mother, wisdom, by means of which the universe was completed, worthy of honour, you yourself shall be well treated; for neither does God, who is full of everything, nor sublime and perfect knowledge, want anything. So that he who is inclined to pay proper attention to them, benefits not those who receive his attentions and who are in no need of anything, but himself most exceedingly. |
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12. New Testament, Galatians, 3.27 (1st cent. CE - 1st cent. CE)
| 3.27. For as many of you as werebaptized into Christ have put on Christ. |
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13. New Testament, Romans, 6.3, 10.3-10.13 (1st cent. CE - 1st cent. CE)
| 6.3. Or don't you know that all we who were baptized into Christ Jesus were baptized into his death? 10.3. For being ignorant of God's righteousness, and seeking to establish their own righteousness, they didn't subject themselves to the righteousness of God. 10.4. For Christ is the end of the law for righteousness to everyone who believes. 10.5. For Moses writes about the righteousness of the law, "The one who does them will live by them. 10.6. But the righteousness which is of faith says this, "Don't say in your heart, 'Who will ascend into heaven?' (that is, to bring Christ down); 10.7. or, 'Who will descend into the abyss?' (that is, to bring Christ up from the dead.) 10.8. But what does it say? "The word is near you, in your mouth, and in your heart;" that is, the word of faith, which we preach: 10.9. that if you will confess with your mouth the Lord Jesus, and believe in your heart that God raised him from the dead, you will be saved. 10.10. For with the heart, one believes unto righteousness; and with the mouth confession is made unto salvation. 10.11. For the Scripture says, "Whoever believes in him will not be put to shame. 10.12. For there is no distinction between Jew and Greek; for the same Lord is Lord of all, and is rich to all who call on him. 10.13. For, "Whoever will call on the name of the Lord will be saved. |
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14. New Testament, John, 1.10, 1.14b (1st cent. CE - 1st cent. CE)
| 1.10. He was in the world, and the world was made through him, and the world didn't recognize him. |
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15. Ps.-Philo, Biblical Antiquities, 10.7 (1st cent. CE - 2nd cent. CE)
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