The Septuagint, along with non-deuterocanonical pseudepigraphical texts and the Dead Sea Scrolls, provides us with a bridge between the time of Malachi and the era of the New Testament. The Jewish writers Philo and Josephus are also part of this picture. Below are a few sample texts that demonstrate this linkage.

παρωξύνατε γὰρ τὸν ποιήσαντα ὑμᾶς θύσαντες δαιμονίοις καὶ οὐ θεῷ.

For ye provoked him that made you by sacrificing unto devils, and not to God.

Baruch 4:7

ἀλλ’ ὅτι ἃ θύουσιν δαιμονίοις καὶ οὐ θεῷ θύουσιν

But I say, that the things which the Gentiles sacrifice, they sacrifice to devils, and not to God

1 Corinthians 10:20

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τίς ἀνέβη εἰς τὸν οὐρανὸν καὶ ἔλαβεν αὐτὴν καὶ κατεβίβασεν αὐτὴν ἐκ τῶν νεφελῶν;

Who hath gone up into heaven, and taken her, and brought her down from the clouds?

Baruch 3:29, speaking of God’s Wisdom

καὶ οὐδεὶς ἀναβέβηκεν εἰς τὸν οὐρανὸν εἰ μὴ ὁ ἐκ τοῦ οὐρανοῦ καταβάς, ὁ υἱὸς τοῦ ἀνθρώπου.

And no man hath ascended up to heaven, but he that came down from heaven, even the Son of man which is in heaven.

John 3:13

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…for the Word [Logos] of the living God being the bond of every thing, as has been said before, holds all things together, and binds all the parts, and prevents them from being loosened or separated…

De Profugis 112, Philo of Alexandria

And he is before all things, and by him all things consist.

Colossians 1:17

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[W]hen, therefore, the soul is shone upon by God as if at noonday, and when it is wholly and entirely filled with that light which is appreciable only by the intellect, and by being wholly surrounded with its brilliancy is free from all shade or darkness, it then perceives a threefold image of one subject, one image of the living God, and others of the other two, as if they were shadows irradiated by it… Let not any one then fancy that the word shadow is applied to God with perfect propriety. It is merely a catachrestical abuse of the name, by way of bringing before our eyes a more vivid representation of the matter intended to be intimated. Since this is not the actual truth, but in order that one may when speaking keep as close to the truth as possible, the one in the middle is the Father of the universe, who in the sacred scriptures is called by his proper name, I am that I am; and the beings on each side are those most ancient powers which are always close to the living God, one of which is called his creative power, and the other his royal power. And the creative power is God, for it is by this that he made and arranged the universe; and the royal power is the Lord, for it is fitting that the Creator should lord it over and govern the creature. Therefore, the middle person of the three, being attended by each of his powers as by body-guards, presents to the mind, which is endowed with the faculty of sight, a vision at one time of one being, and at another time of three.

De Abrahamo 119-122, Philo of Alexandria

 

 

 

 

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