Genesis
5.21–24 When Enoch had lived for sixty-five years, he became the father of Methuselah. Enoch walked with God after the birth of Methuselah for three hundred years, and had other sons and daughters. Thus all the days of Enoch were three hundred and sixty-five years. Enoch walked with God; then he was no more, because God took him.
Exodus
23.20–21 ‘I am going to send a messenger in front of you, to guard you on the way and to bring you to the place that I have prepared. Be attentive to him and listen to his voice; do not rebel against him, for he will not pardon your transgression; for my name is in him.’
Ezekiel
1.26–28 And above the dome over their heads there was something like a throne, in appearance like sapphire; and seated above the likeness of a throne was something that seemed like a human form. Upwards from what appeared like the loins I saw something like gleaming amber, something that looked like fire enclosed all round; and downwards from what looked like the loins I saw something that looked like fire, and there was a splendour all round. Like the bow in a cloud on a rainy day, such was the appearance of the splendour all round. This was the appearance of the likeness of the glory of Yhwh.
8.1–4 In the sixth year, in the sixth month, on the fifth day of the month, as I sat in my house, with the elders of Judah sitting before me, the hand of the Lord Yhwh fell upon me there. I looked, and there was a figure that looked like a human being; below what appeared to be its loins it was fire, and above the loins it was like the appearance of brightness, like gleaming amber. It stretched out the form of a hand, and took me by a lock of my head; and the spirit lifted me up between earth and heaven, and brought me in visions of God to Jerusalem, to the entrance of the gateway of the inner court that faces north, to the seat of the image of jealousy, which provokes to jealousy. And the glory of the god of Israel was there, like the vision that I had seen in the valley.
Daniel
7.9–14, 16, 27 As I watched, thrones were set in place, and an Ancient of Days took his throne; his clothing was white as snow, and the hair of his head like pure wool; his throne was fiery flames, and its wheels were burning fire. A stream of fire issued and flowed out from his presence. A thousand thousand served him, and ten thousand times ten thousand stood attending him. The court sat in judgement, and the books were opened. I watched then because of the noise of the arrogant words that the horn was speaking. And as I watched, the beast was put to death, and its body destroyed and given over to be burned with fire. As for the rest of the beasts, their dominion was taken away, but their lives were prolonged for a season and a time. As I watched in the night visions, I saw one like a son of man coming with the clouds of heaven. And he came to the Ancient of Days and was presented before him. To him was given dominion and glory and kingship, that all peoples, nations, and languages should serve him. His dominion is an everlasting dominion that shall not pass away, and his kingship is one that shall never be destroyed. … I approached one of the attendants to ask him the truth concerning all this. So he said that he would disclose to me the interpretation of the matter … ‘The kingship and dominion and the greatness of the kingdoms under the whole heaven shall be given to the people of the holy ones of the Most High; their kingdom shall be an everlasting kingdom, and all dominions shall serve and obey them.’
Proverbs
8.22–31 ‘Yhwh created me at the beginning of his work, the first of his acts of long ago. Ages ago I was set up, at the first, before the beginning of the earth. When there were no depths I was brought forth, when there were no springs abounding with water. Before the mountains had been shaped, before the hills, I was brought forth—when he had not yet made earth and fields, or the world’s first bits of soil. When he established the heavens, I was there, when he drew a circle on the face of the deep, when he made firm the skies above, when he established the fountains of the deep, when he assigned to the sea its limit, so that the waters might not transgress his command, when he marked out the foundations of the earth, then I was beside him, like a master worker; and I was daily his delight, rejoicing before him always, rejoicing in his inhabited world and delighting in the human race.’
Sirach
24.1–11, 23 Wisdom praises herself, and tells of her glory in the midst of her people. In the assembly of the Most High she opens her mouth, and in the presence of his hosts she tells of her glory: ‘I came forth from the mouth of the Most High, and covered the earth like a mist. I dwelt in the highest heavens, and my throne was in a pillar of cloud. Alone I compassed the vault of heaven and traversed the depths of the abyss. Over waves of the sea, over all the earth, and over every people and nation I have held sway. Among all these I sought a resting-place; in whose territory should I abide? Then the Creator of all things gave me a command, and my Creator chose the place for my tent. He said, “Make your dwelling in Jacob, and in Israel receive your inheritance.” Before the ages, in the beginning, he created me, and for all the ages I shall not cease to be. In the holy tent I ministered before him, and so I was established in Zion. Thus in the beloved city he gave me a resting-place, and in Jerusalem was my domain.’ … All this is the book of the covenant of the Most High God, the law that Moses commanded us as an inheritance for the congregations of Jacob.
47.2, 11 David was set apart from the Israelites. … The Lord took away his sins, and exalted his power for ever; he gave him a covenant of kingship and a glorious throne in Israel.
1 Baruch
3.9, 29–30, 36–37; 4.1 Hear the commandments of life, O Israel; give ear, and learn Wisdom! … Who has gone up into heaven, and taken her, and brought her down from the clouds? Who has gone over the sea, and found her, and will buy her for pure gold? … He found the whole way to knowledge, and gave her to his servant Jacob and to Israel, whom he loved. Afterwards she appeared on earth and lived with humankind. She is the book of the commandments of God, the law that endures for ever. All who hold her fast will live, and those who forsake her will die.
Wisdom of Solomon
7.22, 25–26 Wisdom, the fashioner of all things, taught me. … For she is a breath of the power of God, and a pure emanation of the glory of the Almighty; therefore nothing defiled gains entrance into her. For she is a reflection of eternal light, a spotless mirror of the working of God, and an image of his goodness.
9.1–2, 4, 10 O God of my ancestors and Lord of mercy, who have made all things by your Logos, and by your Wisdom have formed humankind to have dominion over the creatures you have made … give me the Wisdom that sits by your throne … Send her forth from the holy heavens, and from the throne of your glory send her
Philo
On Creation 139 God does not seem to have availed himself of any other animal existing in creation as his model in the formation of man, but to have been guided … by his own Logos alone … it follows of necessity that an imitation of a perfectly beautiful model must itself be perfectly beautiful, for the Logos of God surpasses even that beauty which exists in the nature
Allegorical Interpretations 1.43 [God] called that divine and heavenly Wisdom by many names … he called it the beginning, and the image, and the sight of God.
Allegorical Interpretations 3.96 the shadow of God is his Logos, which he used like an instrument when he was making the world. And this shadow, and, as it were, model, is the archetype of other things. For, as God is himself the model of that image which he has now called a shadow, so also that image is the model of other things, as he showed when he commenced giving the law to the Israelites, and said, ‘And God made man according to the image of God,’ as the image was modelled according to God, and as man was modelled according to the image, which thus received the power and character of the model.
On Cherubim 44 the Father of the universe, the uncreated God, he who is the parent of all things
On Confusion of Languages 61–63 [God plants in Eden flora from] the incorporeal light which exists around him … ‘Behold, a man whose name is the East!’ … applied to that incorporeal being who in no respect differs from the divine image … the Father of the universe has caused him to spring up as the eldest son, whom he calls the firstborn in another passage
Who Is the Heir of Divine Things? 205–206 And the Father who created the universe has given to his archangelic and most ancient Logos a pre-eminent gift, to stand on the confines of both, and separate that which had been created from the Creator. And this same Logos is continually a suppliant to the immortal God on behalf of the mortal race … and is also the ambassador sent by the Ruler of all … saying, ‘And I stood in the middle, between the Lord and you’, neither being uncreated like God, nor yet created like you, but being in the middle between these two extremities
On Dreams 228–230, 239 the true God is meant by the use of the article, the expression being ‘I am the God’, but when the word is used incorrectly, it is put without the article, the expression being, ‘He who was seen by you in the place’, not ‘of the God’, but simply ‘of god’, and what he calls here is his most ancient Logos … those who are not able to look upon the sun itself, look upon the reflected beams of the sun as the sun itself, and upon the halo around the moon as if it were the moon itself; so also do those who are unable to bear the sight of God look upon his image, his messenger Logos, as himself.
Life of Moses 2.134 the man who was consecrated to the Father of the world has as an advocate his son, the being most perfect in all virtue
On Providence 1 Why, then, does he use the expression, 'In the image of God I made man,' as if he were speaking of that of some other god, and not of having made him in the likeness of himself? This expression is used with great beauty and wisdom. For it was impossible that anything mortal should be made in the likeness of the most high God the Father of the universe; but it could only be made in the likeness of the second god, who is the Logos of the other
Questions and Answers on Genesis 2.62 Why is it that he speaks as if of some other god, saying that he made man after the image of God, and not that he made him after his own image? Very appropriately and without any falsehood was this oracular sentence uttered by God, for no mortal thing could have been formed on the similitude of the supreme Father of the universe, but only after the pattern of the second god, who is the Logos of the Supreme Being; since it is fitting that the rational soul of man should bear it the type of the divine Logos
Testament of Abraham
A 1.4 Therefore the Master God called his archangel Michael and said to him, ‘Commander-in-chief Michael, go down to Abraham’
Revelation of Zephaniah
6.11–15 Then I arose and stood, and I saw a great messenger standing before me with his face shining like the rays of the sun in its glory since his face is like that which is perfected in its glory. And he was girded as if a golden girdle were upon his breat. His feet were like bronze which is melted in a fire. And when I saw him, I rejoiced, for I thought that the Lord Almighty had come to visit me. I fell upon my face, and I worshiped him. He said to me, ‘Take heed. Don't worship me. I am not the Lord Almighty, but I am the great messenger, Eremiel, who is over the abyss and Hades, the one in which all of the souls are imprisoned from the end of the Flood, which came upon the earth, until this day.’
Revelation of Abraham
10.3–4, 8 I heard the voice speaking, ‘Go, Yahoel of the same name, through the mediation of my ineffable name, consecrate this man for me and strengthen him against his trembling.’ The messenger he sent to me in the likeness of a man came … ‘I am Yahoel, and I was called so by him who causes those with me on the seventh expanse, on the firmament, to shake, a power through the medium of his ineffable name in me.’
10.3–4, 8; 17.2, 4–13 And the messenger knelt down with me and worshiped. … And he said, ‘Only worship, Abraham, and recite the song which I taught you.’ Since there was no ground to which I could fall prostrate, I only bowed down, and I recited the song which he had taught me. And he said, ‘Recite without ceasing.’ And I recited, and he himself recited the song: ‘Eternal One, Mighty One, Holy El, God autocrat self-originate, incorruptible, immaculate, unbegotten, spotless, immortal, self-perfected, self-devised, without mother, without father, ungenerated, exalted, fiery, just, lover of men, benevolent, compassionate, bountiful, jealous over me, patient one, most merciful. Eli, eternal, mighty one, holy, Sabaoth, most glorious El, El, El, El, Yahoel, you are he my soul has loved, my protector.’
1 Enoch
1.9 Look, he [God] comes with the myriads of his holy ones, to execute judgment on all, and to destroy all the wicked, and to convict all humanity for all the wicked deeds that they have done, and the proud and hard words that wicked sinners spoke against him.
38.1–2 When the congregation of the righteous appears, the sinners are judged for their sins, and from the face of the earth they are driven; and when the Righteous One appears in the presence of the righteous
39.3, 6–7 And in those days a whirlwind snatched me up from the face of the earth and set me down within the confines of the heavens … And in that place my eyes saw the Chosen One of righteousness and faith, and righteousness will be his days, and the righteous and chosen will be without number before him forever and ever. And I saw his dwelling beneath the wings of the Lord of Spirits, and all the righteous and chosen were mighty before him like fiery lights.
45.3–4 On that day, my Chosen One will sit on the throne of glory, and he will test their works, and their dwelling place will be innumerable. And their souls will be distressed within them, when they see my chosen ones, and those who appeal to my glorious name. On that day, I shall make my Chosen One dwell among them
46.1–6 There I saw one who had a Head of Days, and his head was like white wool. And with him was another, whose face was like the appearance of a man; and his face was full of graciousness like one of the holy angels. And I asked the messenger of peace, who went with me and showed me all the hidden things, about that son of man—who he was and whence he was, why he went with the Head of Days. And he answered me and said to me, ‘This is the son of man who has righteousness, and righteousness dwells with him. And all the treasuries of what is hidden he will reveal. For the Lord of Spirits has chosen him, and his lot has prevailed through truth in the presence of the Lord of Spirits forever. And this son of man whom you have seen—he will raise the kings and the mighty from their couches, and the strong from their thrones. He will loosen the reins of the strong, and he will crush the teeth of the sinners. He will overturn the kings from their thrones and their kingdoms, because they do not exalt him or praise him, or humbly acknowledge whence the kingdom was given to them. The face of the strong he will turn aside, and he will fill them with shame. Darkness will be their dwelling, and worms will be their couch. And they will have no hope to rise from their couches, because they do not exalt the name of the Lord of Spirits.’
47.3–49.4 In those days I saw the Head of Days as he took his seat on the throne of his glory, and the books of the living were opened in his presence, and all his host, which was in the heights of heaven, and his court, were standing in his presence. And the hearts of the holy ones were filled with joy, for the number of the righteous was at hand; and the prayer of the righteous had been heard, and the blood of the righteous one had been required in the presence of the Lord of Spirits. In that place I saw the spring of righteousness, and it was inexhaustible, and many springs of wisdom surrounded it; And all the thirsty drank from them and were filled with wisdom; and their dwelling places were with the righteous and the holy and the chosen. And in that hour that son of man was named in the presence of the Lord of Spirits, and his name, before the Head of Days. Even before the sun and the constellations were created, before the stars of heaven were made, his name was named before the Lord of Spirits. He will be a staff for the righteous, that they may lean on him and not fall; he will be the light of the nations, and he will be a hope for those who grieve in their hearts. All who dwell on the earth will fall down and worship before him, and they will glorify and bless and sing hymns to the name of the Lord of Spirits. For this he was chosen and hidden in his presence, before the world was created and forever. And the wisdom of the Lord of Spirits has revealed him to the holy and the righteous; for he has preserved the lot of the righteous. In those days, downcast will be the faces of the kings of the earth, and the strong who possess the land, because of the deeds of their hands. For on the day of their tribulation and distress they will not save themselves; and into the hand of my chosen ones I shall throw them. As straw in the fire and as lead in the water, thus they will burn before the face of the holy, and they will sink before the face of the righteous; and no trace of them will be found. And on the day of their distress there will be rest on the earth, and before them they will fall and not rise, and there will be no one to take them with his hand and raise them. For they have denied the Lord of Spirits and his Anointed One. Blessed be the name of the Lord of Spirits. For wisdom has been poured out like water, and glory will not fail in his presence forever and ever. For he is mighty in all the secrets of righteousness; and unrighteousness will vanish like a shadow, and will have no place to stand. For the Chosen One has taken his stand in the presence of the Lord of Spirits; and his glory is forever and ever, and his might, to all generations. And in him dwell the spirit of wisdom and the spirit of insight, and the spirit of instruction and might, and the spirit of those who have fallen asleep in righteousness. And he will judge the things that are secret, and a lying word none will be able to speak in his presence; For he is the Chosen One in the presence of the Lord of Spirits according to his good pleasure.
50.4–5 But he is righteous in his judgment, and in the presence of his glory unrighteousnesses will not stand; at his judgment the unrepentant will perish in his presence. ‘And hereafter I will have no mercy on them,’ says the Lord of Spirits.
51.5a, 2–3 For in those days, my Chosen One will arise and choose the righteous and holy from among them, for the day on which they will be saved has drawn near. And the Chosen One, in those days, will sit upon my throne, and all the secrets of wisdom will go forth from the counsel of his mouth, for the Lord of Spirits has given to him and glorified him.
52.4 And he said to me, ‘All these things that you have seen will be for the authority of his Anointed One, so that he may be powerful and mighty on the earth.’
53.6 And after this, the Righteous and Chosen One will cause the house of his congregation to appear; from then on, they will not be hindered in the name of the Lord of Spirits.
61.8–9 And the Lord of Spirits seated the Chosen One upon the throne of glory; and he will judge all the works of the holy ones in the heights of heaven, and in the balance he will weigh their deeds. And when he will lift up his face to judge their secret ways according to the word of the name of the Lord of Spirits, and their paths according to the way of the righteous judgment of the Lord of Spirits, they will all speak with one voice, and bless and glorify and exalt and sanctify the name of the Lord of Spirits.
62.1–3, 7, 9, 13–14 And thus the Lord commanded the kings and the mighty and the exalted and those who possess the land, and he said, ‘Open your eyes and lift up your horns, if you are able to recognize the Chosen One.’ And the Lord of Spirits seated him upon the throne of his glory, and the spirit of righteousness was poured upon him. And the word of his mouth will slay all the sinners, and all the unrighteous will perish from his presence. And there will stand up on that day all the kings and the mighty and the exalted and those who possess the land. And they will see and recognize that he sits on the throne of his glory; and righteousness is judged in his presence, and no lying word is spoken in his presence. … For from the beginning the son of man was hidden, and the Most High preserved him in the presence of his might, and he revealed him to the chosen. … And all the kings and the mighty and the exalted and those who rule the land will fall on their faces in his presence; and they will worship and set their hope on that son of man, and they will supplicate and petition for mercy from him. … And the righteous and the chosen will be saved on that day; and the faces of the sinners and the unrighteous they will henceforth not see. And the Lord of Spirits will abide over them, and with that son of man they will eat, and they will lie down and rise up forever and ever.
69.26–70.2 And they had great joy, and they blessed and glorified and exalted, because the name of that son of man had been revealed to them. And he sat on the throne of his glory, and the whole judgment was given to the son of man, and he will make sinners vanish and perish from the face of the earth. And those who led the world astray will be bound in chains, and in the assembly place of their destruction they will be shut up; and all their works will vanish from the face of the earth, and from then on there will be nothing that is corruptible; for that son of man has appeared. And he has sat down on the throne of his glory, and all evil will vanish from his presence. And the word of that son of man will go forth and will prevail in the presence of the Lord of Spirits. This is the third parable of Enoch. And after this, while he was living, his name was lifted up into the presence of that son of man and into the presence of the Lord of Spirits from among those who dwell on the earth. He was lifted up on the chariots of the wind, and his name departed from among them.
71.1, 9–12 And after that, my spirit was taken away, and it ascended to heaven. … And there came out of that house Michael and Raphael and Gabriel and Phanuel and many holy angels without number. And with them was the Head of Days, and his head was white and pure as wool, and his garments were indescribable. And I fell on my face, and all my flesh melted, and my spirit was transformed. And I cried out with a loud voice, with a spirit of power, and I blessed and praised and exalted. And those blessings that went forth from my mouth were acceptable in the presence of that Head of Days. And that Head of Days came with Michael and Raphael and Gabriel and Phanuel, and thousands and tens of thousands of angels without number. And he came to me and greeted me with his voice and said to me, ‘You are that son of man who was born for righteousness, and righteousness dwells on you, and the righteousness of the Head of Days will not forsake you.’
Jubilees
4.22–23 ‘And Enoch bore witness against all of them. And he was taken from among the children of men, and we led him to the garden of Eden for greatness and honor. And behold, he is there writing condemnation and judgment of the world, and all of the evils of the children of men.’
10.17 the work of Enoch had been created as a witness to the generations of the world so that he might report every deed of each generation in the day of judgment.
2 Enoch
67.2 And the messengers hurried and grasped Enoch and carried him up to the highest heaven, where the LORD received him and made him stand in front of his face for eternity.
3 Enoch
3.1–4.2 R. Ishmael said: ‘Then I questioned the messenger Metatron, Prince of the Divine Presence. I said to him, “What is your name?” He answered, “I have seventy names, corresponding to the seventy nations of the world, and all of them are based on the name of the King of the king of kings; however, my King calls me Youth.”’ R. Ishmael said: ‘I said to Metatron, “Why are you called by the name of your Creator with seventy names? You are greater than all the princes, more exalted than all the messengers, more beloved than all the ministers, more honored than all the hosts, and elevated over all potentates in sovereignty, greatness, and glory. Why, then, do they call you ‘Youth’ in the heavenly heights?” He answered, “Because I am Enoch, the son of Jared.”’
10.1 R. Ishamel said: ‘Metatron, Prince of the Divine Presence, said to me: “After all this, the Holy One, blessed be he, made for me a throne like the throne of glory”’
12.1, 5 R. Ishmael said: ‘Metatron, Prince of the Divine Presence, said to me: “… the Holy One, blessed be he, fashioned for me a majestice robe, in which all kinds of luminaries were set, and he clothed me in it. … he called me, ‘The lesser YHWH’ in the presence of his whole household in the height, as it is written, ‘My name is in him.’”’
Dead Sea Scrolls
4Q246 The son of God he will be proclaimed and the son of the Most High they will call him. Like the sparks of the vision, so will be their kingdom. They will reign for years on the earth and they will trample all. People will trample people and one province another province until the people of God will arise and all will rest from the sword. Their kingdom will be an eternal kingdom and all their path will be in truth. They will judge the earth in truth and all will make peace. The sword will cease from the earth, and all the provinces will pay homage to them. The great God is their helper. He will wage war for them.
11Q13 For this is the moment of the year of grace for Melchizedek. And he will, by his strength, judge the holy ones of God, executing judgement as it is written concerning him in the songs of David, who said, ‘God has taken his place in the divine council; in the midst of the gods he holds judgement.’ And it was concerning him that he said, Let the assembly of the peoples ‘return to the height above them; El will judge the peoples’. As for that which he said, ‘How long will you judge unjustly and show partiality to the wicked? Selah’, its interpretation concerns Belial and the spirits of his lot who rebelled by turning away from the precepts of God to … And Melchizedek will avenge the vengeance of the judgements of God … and he will drag them from the hand of Belial and from the hand of all the spirits of his lot. And all the gods of justice will come to his aid to attend to the destruction of Belial. … as it is written concerning him, ‘who says to Zion; your god reigns’ … And your god is Melchizedek, who will save them from the hand of Belial.
Prayer of Joseph
‘I, Jacob, who is speaking to you, am also Israel, a messenger of God and a ruling spirit. Abraham and Isaac were created before any work. But, I, Jacob—who men call Jacob but whose name is Israel—am he who God called Israel, which means “a man seeing God,” because I am the firstborn of every living thing to whom God gives life. And when I was coming up from Syrian Mesopotamia, Uriel, the messenger of God, came forth and said that I had descended to earth and I had tabernacled among men and that I had been called by the name of Jacob. He envied me and fought with me and wrestled with me saying that his name and the name that is before every messenger was to be above mine. I told him his name and what rank he held among the sons of God. “Are you not Uriel, the eighth after me? And I, Israel, the archangel of the power of the Lord and the chief captain among the sons of God? Am I not Israel, the first minister before the face of God?” And I called upon my God by the inextinguishable name.’
Ezekiel the Tragedian, Exagōgē
On Sinai’s peak I [Moses] saw what seemed a throne so great in size it touched the clouds of heaven. Upon it sat a man of noble mien, becrowned, and with a scepter in one hand while with the other one he did beckon me. I made approach and stood before the throne. He handed over the scepter and he bade me mount the throne, and gave to me the crown; then he himself withdrew from off the throne. I gazed upon the whole earth round about; things under it, and high above the skies. Then at my feet a multitude of stars fell down, and I reckoned up their number. They passed by me like armed ranks of men. Then I, in terror, awoke from the dream.
4 Ezra
7.28–34 For my son the Anointed One shall be revealed with those who are with him, and those who remain shall rejoice for four hundred years. After those years my son the Anointed One shall die, and all who draw human breath. Then the world shall be turned back to primeval silence for seven days, as it was at the first beginnings, so that no one shall be left. After seven days the world that is not yet awake shall be roused, and that which is corruptible shall perish. The earth shall give up those who are asleep in it, and the dust those who rest there in silence; and the chambers shall give up the souls that have been committed to them. The Most High shall be revealed on the seat of judgement, and compassion shall pass away, and patience shall be withdrawn. Only judgement shall remain, truth shall stand, and faithfulness shall grow strong.
11.37, 12.31–33 When I looked, I saw what seemed to be a lion roused from the forest, roaring; and I heard how it uttered a human voice … ‘And as for the lion whom you saw rousing up out of the forest and roaring and speaking to the eagle and reproving him for his unrighteousness, and as for all his words that you have heard, this is the Anointed One whom the Most High has kept until the end of days, who will arise from the offspring of David, and will come and speak with them. He will denounce them for their ungodliness and for their wickedness, and will display before them their contemptuous dealings. For first he will bring them alive before his judgement seat, and when he has reproved them, then he will destroy them.’
13.3–4, 32, 37–38 As I kept looking the wind made something like the figure of a man come up out of the heart of the sea. And I saw that this man flew with the clouds of heaven; and wherever he turned his face to look, everything under his gaze trembled, and whenever his voice issued from his mouth, all who heard his voice melted as wax melts when it feels the fire. … my son will be revealed, whom you saw as a man coming up from the sea. … Then he, my son, will reprove the assembled nations for their ungodliness (this was symbolized by the storm), and will reproach them to their face with their evil thoughts and the torments with which they are to be tortured (which were symbolized by the flames), and will destroy them without effort by means of the law (which was symbolized by the fire).
2 Baruch
30.1 And it will happen after these things when the time of the appearance of the Anointed One has been fulfilled and he returns with glory, that then all who sleep in hope of him will rise.
39.7 And it will happen when the time of its fulfillment is approaching in which it will fall, that at that time the dominion of my Anointed One which is like the fountain and the vine, will be revealed.
40.1–4 The last ruler who is left alive at that time will be bound, whereas the entire host will be destroyed. And they will carry him on Mount Zion, and my Anointed One will convict him of all his wicked deeds and will assemble and set before him all the works of his hosts. And after these things he will kill him and protect the rest of my people who will be found in the place that I have chosen. And his dominion will last forever until the world of corruption has ended and until the times which have been mentioned before have been fulfilled.
70.9 And it will happen that everyone who will save himself and escape from all things which have been said before—both those who have won and those who have been overcome—that all will be delivered into the hands of my servant, the Anointed One.
72.2–3 After the signs have come of which I have spoken to you before, when the nations are moved and the time of my Anointed One comes, he will call all nations, and some of them he will spare, and others he will kill. These things will befall the nations which will be spared by him.
2 Maccabees
15.11–16 He armed each of them not so much with confidence in shields and spears as with the inspiration of brave words, and he cheered them all by relating a dream, a sort of vision, which was worthy of belief. What he saw was this: Onias, who had been high priest, a noble and good man, of modest bearing and gentle manner, one who spoke fittingly and had been trained from childhood in all that belongs to excellence, was praying with outstretched hands for the whole body of the Judeans. Then in the same fashion another appeared, distinguished by his grey hair and dignity, and of marvellous majesty and authority. And Onias spoke, saying, ‘This is a man who loves the family of Israel and prays much for the people and the holy city—Jeremiah, the prophet of God.’ Jeremiah stretched out his right hand and gave to Judas a golden sword, and as he gave it he addressed him thus: ‘Take this holy sword, a gift from God, with which you will strike down your adversaries.’
Paul
1 Cor 8.4–6 Hence, as to the eating of food offered to idols, we know that ‘no idol in the world really exists’, and that ‘there is no God but one.’ Indeed, even though there may be so-called gods in heaven or on earth—as in fact there are many gods and many lords—yet for us there is one God, the Father, from whom are all things and for whom we exist, and one Lord, Jesus the Anointed One, through whom are all things and through whom we exist.
1 Cor 10.1–4 I do not want you to be unaware, brothers and sisters, that our ancestors were all under the cloud, and all passed through the sea, and all were baptized into Moses in the cloud and in the sea, and all ate the same spiritual food, and all drank the same spiritual drink. For they drank from the spiritual rock that followed them, and the rock was the Anointed One.
1 Cor 15.21–28, 42–49 For since death came through a human being, the resurrection of the dead has also come through a human being; for as all die in Adam, so all will be made alive in the Anointed One. But each in his own order: the Anointed One the first fruits, then at his coming those who belong to the Anointed One. Then comes the end, when he hands over the kingdom to God the Father, after he has destroyed every ruler and every authority and power. For he must reign until he has put all his enemies under his feet. The last enemy to be destroyed is death. For ‘God has put all things in subjection under his feet.’ But when it says, ‘All things are put in subjection’, it is plain that this does not include the one who put all things in subjection under him. When all things are subjected to him, then the son himself will also be subjected to the one who put all things in subjection under him, so that God may be all in all. … So it is with the resurrection of the dead. What is sown is perishable, what is raised is imperishable. It is sown in dishonour, it is raised in glory. It is sown in weakness, it is raised in power. It is sown a soulish body, it is raised a spiritual body. If there is a soulish body, there is also a spiritual body. Thus it is written, ‘The first man, Adam, became a living being’; the last Adam became a life-giving spirit. But it is not the spiritual that is first, but the soulish, and then the spiritual. The first man was from the earth, a man of dust; the second man is from heaven. As was the man of dust, so are those who are of the dust; and as is the man of heaven, so are those who are of heaven. Just as we have borne the image of the man of dust, we will also bear the image of the man of heaven.
2 Cor 4.4 the gospel of the glory of the Anointed One, who is the image of God
2 Cor 8.9 For you know the generous act of our Lord Jesus the Anointed One, that though he was rich, yet for your sakes he became poor, so that by his poverty you might become rich.
Php 2.5–11 Let the same mind be in you that was in the Anointed Jesus, who, though he was in the form of a god, did not regard equality with God as something to be seized, but emptied himself, taking the form of a slave, being born in human likeness. And being found in human form, he humbled himself and became obedient to the point of death—even death on a cross. Therefore God also highly exalted him and gave him the name that is above every name, so that at the name of Jesus every knee should bend, in heaven and on earth and under the earth, and every tongue should confess that Jesus the Anointed One is Lord, to the glory of God the Father.
Gal 4.4 But when the fullness of time had come, God sent his son, born of a woman, born under the law
Rom 1.1–4 the gospel of God, which he promised beforehand through his prophets in the holy scriptures, the gospel concerning his son, who was descended from David according to the flesh and was determined to be son of God with power according to the spirit of holiness by resurrection from the dead
Rom 8.3 For God has done what the law, weakened by the flesh, could not do: by sending his own son in the likeness of sinful flesh, and to deal with sin, he condemned sin in the flesh,
Rom 10.6–9 But the righteousness that comes from faith says, ‘Do not say in your heart, “Who will ascend into heaven?”’ (that is, to bring the Anointed One down) ‘or “Who will descend into the abyss?” ’ (that is, to bring the Anointed One up from the dead). But what does it say? ‘The word is near you, on your lips and in your heart’ (that is, the word of faith that we proclaim); because if you confess with your lips that Jesus is Lord and believe in your heart that God raised him from the dead, you will be saved.
Heb 1.1–13 Long ago God spoke to our ancestors in many and various ways by the prophets, but in these last days he has spoken to us by a son, whom he appointed heir of all things, through whom he also created the worlds. He is the reflection of God’s glory and the exact imprint of God’s character, and he sustains all things by his powerful word. When he had made purification for sins, he sat down at the right hand of the Majesty on high, having become as much superior to angels as the name he has inherited is more excellent than theirs. For to which of the messengers did God ever say, ‘You are my son; today I have begotten you’? Or again, ‘I will be his Father, and he will be my son’? And again, when he brings the firstborn into the world, he says, ‘Let all God’s angels worship him.’ Of the messengers he says, ‘He makes his angels winds, and his servants flames of fire.’ But of the son he says, ‘Your throne, O god, is for ever and ever, and the righteous sceptre is the sceptre of your kingdom. You have loved righteousness and hated wickedness; therefore God, your God, has anointed you with the oil of gladness beyond your companions.’ And, ‘In the beginning, Lord, you founded the earth, and the heavens are the work of your hands; they will perish, but you remain; they will all wear out like clothing; like a cloak you will roll them up, and like clothing they will be changed. But you are the same, and your years will never end.’ But to which of the messengers has he ever said, ‘Sit at my right hand until I make your enemies a footstool for your feet’?
Col 1.15–20 He is the image of the invisible God, the firstborn of all creation; for in him all things in heaven and on earth were created, things visible and invisible, whether thrones or dominions or rulers or powers—all things have been created through him and for him. He himself is before all things, and in him all things hold together. He is the head of the body, the church; he is the beginning, the firstborn from the dead, so that he might come to have first place in everything. For in him all the fullness was pleased to dwell, and through him God was pleased to reconcile to himself all things, whether on earth or in heaven, by making peace through the blood of his cross.
1 Tim 2.5 For there is one God; there is also one mediator between God and humanity, the Anointed Jesus, himself human
Matthew
28.18–20 And Jesus came and said to them, ‘All authority in heaven and on earth has been given to me. Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the son and of the holy spirit, and teaching them to obey everything that I have commanded you. And remember, I am with you always, to the end of the age.’
The Revelation of John
1.5, 13–18 Jesus the Anointed One, the faithful witness, the firstborn of the dead, and the ruler of the kings of the earth. … I saw one like a son of man, clothed with a long robe and with a golden sash across his chest. His head and his hair were white as white wool, white as snow; his eyes were like a flame of fire, his feet were like burnished bronze, refined as in a furnace, and his voice was like the sound of many waters. In his right hand he held seven stars, and from his mouth came a sharp, two-edged sword, and his face was like the sun shining with full force. When I saw him, I fell at his feet as though dead. But he placed his right hand on me, saying, ‘Do not be afraid; I am the first and the last, and the living one. I was dead, and see, I am alive for ever and ever; and I have the keys of Death and of Hades.’
3.9 ‘“I will make those of the synagogue of Satan who say that they are Judeans and are not, but are lying—I will make them come and worship before your feet, and they will learn that I have loved you.”’
3.15 ‘And to the messenger of the church in Laodicea write: “The words of the Amen, the faithful and true witness, the beginning of God’s creation”’
12.5 And she gave birth to a son, a male child, who is to rule all the nations with a rod of iron. But her child was snatched away and taken to God and to his throne
19.11–16 Then I saw heaven opened, and there was a white horse! Its rider is called Faithful and True, and in righteousness he judges and makes war. His eyes are like a flame of fire, and on his head are many diadems; and he has a name inscribed that no one knows but himself. He is clothed in a robe dipped in blood, and his name is called the Logos of God. And the armies of heaven, wearing fine linen, white and pure, were following him on white horses. From his mouth comes a sharp sword with which to strike down the nations, and he will rule them with a rod of iron; he will tread the wine press of the fury of the wrath of God the Almighty. On his robe and on his thigh he has a name inscribed, ‘King of kings and Lord of lords’.
Thomas
30 Jesus said, ‘Where there are three, [God is there]. And where there is two or one, I say I am with him.’
37 ‘Then you will see the son of the Living One and you will not be afraid.’
100 They showed Jesus a gold coin and said to him, ‘Caesar’s men extort taxes from us.’ He said to them, ‘Give to Caesar what is Caesar’s. Give to God what is God’s. And what is mine, give to me.’
Ignatius
Eph by the will of the Father and of Jesus the Anointed One, our god
Eph 1.1 the blood of god
Eph 3.2 Jesus the Anointed One … is the Father’s mind
Eph 4 you may sing in one voice through Jesus the Anointed One to the Father … since you are members of his son. Therefore it is useful for you to be in flawless union, that you may partake of God at all times as well
Eph 5.1, ‘you who are mingled together with him [your bishop] as the church is mingled with Jesus the Anointed One, and Jesus the Anointed One with the Father, so that all things may be symphonic in unison’
Eph 7.2, ‘there is one physician, both fleshly and spiritual, born and unborn, God come in the flesh, true life in death, from both Mary and God’
Eph 9.1, ‘You are stones of the Father’s temple, prepared for the building of God the Father. For you are being carried up to the heights by the crane of Jesus the Anointed One, which is the cross, using as a cable the holy spirit, and your faith is your hoist, and love is the path that carries you up to God’
Eph 17.2, ‘the knowledge of God, which is Jesus the Anointed One’
Eph 18.2, ‘our God, Jesus the Anointed One, was conceived by Mary according to the plan of God; he was from the seed of David, but also from the holy spirit’
Eph 19.3, ‘God became manifest in a human way’
Mag 6.1, ‘Jesus the Anointed One, who was with the Father before the ages and has been manifest at the end’
Mag 7.1, ‘the Lord did nothing apart from the Father—being united with him’
Mag 7.2, ‘Jesus the Anointed One, who came forth from one Father and was with the one and returned to the one’
Mag 8.2, ‘there is one God, who manifested himself through Jesus the Anointed One his son, who is his Logos that came forth from silence’
Mag 13.1, ‘prosper in everything you do in flesh and spirit, in faith and love, in the son and the Father and in the spirit’
Mag 13.2, ‘the apostles were [submissive] to the Anointed One and to the Father and to the spirit’
Tra 7.1, ‘you are inseparable from God—that is, Jesus the Anointed One’
Rom, ‘the Father Most High and Jesus the Anointed One his only son’, ‘the faith and love of Jesus the Anointed One, our God’, the name of Jesus the Anointed One, the son of the Father’, ‘Jesus the Anointed One, our God’
Rom 3.3, ‘our God Jesus the Anointed One, since he is in the Father, is all the more visible’
Phil 7.2, ‘be imitators of Jesus the Anointed One as he is of his Father’
Smy 1.1, ‘I give glory to Jesus the Anointed One, the God who has made you so wise’
Pol 8.3, ‘I bid you constant farewell in our God Jesus the Anointed One’
Polycarp
‘God Almighty and Jesus the Anointed One our savior’
1.1, ‘chosen by God and our Lord’
1.2, etc., God raised Jesus from the dead
3.3, ‘the love of God and the Anointed One and neighbor leading the way’
5.2, ‘ministers of God and of the Anointed One’
12.2, ‘the God and Father of our Lord Jesus the Anointed One, and the eternal priest himself, the son of God, Jesus the Anointed One’
12.2, ‘our Lord and God, Jesus the Anointed One, and … his Father’
Gospel of the Hebrews
Origen, the holy spirit is the mother of the Anointed One
Jerome, Jesus is the son of man
Jerome, Jesus is the firstborn son of the holy spirit
Preaching of Peter
Clement of Alexandria, ‘there is one God’, ‘the invisible who sees all things’, ‘who made all things by the word of his power … that is, the son’
Gospel of the Eibionites
Epiphanius, ‘They say that he is not begotten by God the Father but created like one of the archangels, being greater than they. He rules over the messengers and the beings created by God’
Letter of Barnabas
1, mentions of ‘Lord’, ‘God’, and ‘Master’
2, the ‘Lord’, later called ‘our Father’, replaced the Torah with ‘the new law of our Lord Jesus the Anointed One’
4.3, ‘For this reason the Master shortened the seasons and the days, that his beloved may hurry and arrive at his inheritance.’
4.8, ‘the Lord … the covenant of his beloved, Jesus’
5, ‘the Lord allowed himself to suffer for our sake, even though he was the Lord of the entire world, the one to whom God said at the foundation of the world’ [Gen 1.26–27], ‘he had to be manifest in the flesh, ‘he is to execute judgment after raising the dead’, ‘he revealed that he was the son of God’, ‘the son of God came in the flesh’
6.12, ‘the Lord’ speaks to ‘the son’ in Gen 1
7.2, the ‘son of God’ ‘is the Lord and is about to judge the living and the dead’
12.7, ‘you have the glory of Jesus in these things [the Torah laws], for everything is in him and for him’
2 Clement
1.1, ‘we must think about Jesus the Anointed One as we think about God, as about the judge of the living and the dead’.
9.5, Jesus ‘was first a spirit and became flesh’
14.1–3, ‘the first church, the spiritual church’ ‘was created before the sun and the moon’, because ‘the living church is the body of the Anointed One. For the scripture says, “God made the human male and female.” The male is the Anointed One, the female the church. And, as you know, the books and the apostles indicate that the church has not come into being just now, but has existed from the beginning. For it existed spiritually, as did our Jesus; but he became manifest here in the final days so that he might save us. And even though the church was spiritual, it became manifest in the Anointed One’s flesh’
14.3–4, ‘any of us who protects the church in the flesh … will receive it in the holy spirit. … if we say that the flesh is the church and the spirit is the Anointed One, then the one who abuses the flesh abuses the church. Such a person, therefore, will not receive the spirit, which is the Anointed One.’
20.5, ‘the only invisible God, the Father of truth, who sent us a savior’
Gospel of the Egyptians
Epiphanius, ‘For in it many such things are transmitted as esoteric doctrine of the Lord, as if he had taught his disciples that the Father, the Son, and the Holy Spirit are one and the same.’
Clement of Alexandria, allusion to Jesus as ‘the Logos’
Aristides
The Christians, then, trace the beginning of their religion from Jesus the Anointed One; and he is named the son of God Most High. And it is said that God came down from heaven, and from a Hebrew virgin assumed and clothed himself with flesh; and the son of God lived in a daughter of man.
Infancy Gospel of Thomas
7.2, ‘This child is not earth-born; he can even subdue fire. Perhaps he was begotten even before the creation of the world.’
8.1, ‘I have come from above’
17.2, ‘this child was either a god or a messenger of God’
18.2, ‘This child is from heaven’
Shepherd of Hermas
Parable 5.6, "Listen," he said, "the son of God is not presented in the manner of a slave, but with great power and authority." "How, sir?" I said, "I do not understand." "Because," he said, "God planted the vineyard, that is, created the people and turned them over to his son. And the son appointed the messengers over them to take care of them. He himself purified their sins by laboring hard and with exhaustive efforts. For no vineyard can be dug without labor and hardship. He himself, after having purified the sins of the people, showed them the paths of life and gave them the law that he had received from his father. [So you see," he said, "that he is lord of the people, having received power from his father.] But listen to how the lord took his son and the noble angels as advisors about the inheritance of the slave. The preexistent holy spirit, which created all that was created, God made to dwell in the chosen flesh. This flesh, in which the holy spirit dwelt, served the spirit well, living in a manner distinguished and pure, in no way defiling the spirit. Because it conducted itself well and with purity, cooperating with the spirit and working with it in every respect, acting stoutly and bravely, God chose it as partner for the holy spirit. For the behavior of this flesh pleased God because it was not defiled while it bore the holy spirit on earth. So he took the son and the noble angels as counselors, to the effect that this flesh, which had served the spirit without blame, should have some dwelling place, and not seem to have lost the reward for its service. For all flesh in which the holy spirit has dwelt, which is found to be undefiled and spotless, will receive its reward. You have the explanation of this parable, too."
Justin Martyr
1 Apology 5, For not only among the Greeks did the Logos prevail to condemn these things through Socrates, but also among the Barbarians were they condemned by the Logos himself, who took shape, and became man, and was called Jesus the Anointed One
1 Apology 12, He who is both son and apostle of God the Father of all and the ruler, Jesus the Anointed One
1 Apology 13, we reasonably worship him, having learned that he is the son of the true God himself, and holding him in the second place, and the prophetic spirit in the third, we will prove. For they proclaim our madness to consist in this, that we give to a crucified man a place second to the unchangeable and eternal God, the creator of all
1 Apology 21, And when we say also that the Logos, who is the firstborn of God, was produced without sexual union, and that he, Jesus the Anointed One, our teacher, was crucified and died, and rose again, and ascended into heaven, we propound nothing different from what you believe regarding those whom you esteem sons of Jupiter [e.g. Mercury, Aesculapius, Bacchus, Hercules].
1 Apology 22 Moreover, the son of God called Jesus, even if only a man by ordinary generation, yet, on account of his wisdom, is worthy to be called the son of God; for all writers call God the Father of men and gods. And if we assert that the Logos of God was born of God in a peculiar manner, different from ordinary generation, let this, as said above, be no extraordinary thing to you, who say that Mercury is the messengeric logos of God.
1 Apology 23, Jesus the Anointed One is the only proper son who has been begotten by God, being his Logos and first-begotten
1 Apology 33, It is wrong, therefore, to understand the spirit and the power of God as anything else than the Logos, who is also the firstborn of God
1 Apology 58, God is the maker of all things in heaven and on earth, and that the Anointed One predicted by the prophets is his son
1 Apology 61, For, in the name of God, the Father and Lord of the universe, and of our savior Jesus the Anointed One, and of the holy spirit, they then receive the washing with water. […] the name of God the Father and Lord of the universe; he who leads to the layer the person that is to be washed calling him by this name alone. For no one can utter the name of the ineffable God; and if any one dare to say that there is a name, he raves with a hopeless madness. And this washing is called illumination, because they who learn these things are illuminated in their understandings. And in the name of Jesus the Anointed One, who was crucified under Pontius Pilate, and in the name of the Holy Ghost, who through the prophets foretold all things about Jesus, he who is illuminated is washed.
1 Apology 63, Now the Logos of God is his son, as we have before said. And he is called messenger and apostle […] that Jesus the Anointed One is the son of God and his apostle, being of old the Logos, and appearing sometimes in the form of fire, and sometimes in the likeness of angels; but now, by the will of God, having become man for the human race
1 Apology 66, Jesus the Anointed One our savior, having been made flesh by the Logos of God
1 Apology 67, we bless the Maker of all through his son Jesus the Anointed One, and through the holy spirit
2 Apology 6, But to the Father of all, who is unbegotten, there is no name given. For by whatever name He be called, He has as His elder the person who gives Him the name. But these words, Father, and God, and Creator, and Lord, and Master, are not names, but appellations derived from His good deeds and functions. And his son, who alone is properly called son, the Logos, who also was with him and was begotten before the works, when at first he created and arranged all things by him, is called the Anointed One
Dialogue 50, And Trypho said, "You seem to me to have come out of a great conflict with many persons about all the points we have been searching into, and therefore quite ready to return answers to all questions put to you. Answer me then, first, how you can show that there is another god besides the Maker of all things; and then you will show, [further], that he submitted to be born of the Virgin." […]
Dialogue 55, And Trypho answered, "We shall remember this your exposition, if you strengthen [your solution of] this difficulty by other arguments: but now resume the discourse, and show us that the spirit of prophecy admits another god sides the Maker of all things’
Dialogue 56, Then I replied, "I shall attempt to persuade you, since you have understood the scriptures, of what I say, that there is, and that there is said to be, another god and lord (subject to the Maker of all things), who is also called a messenger, because he announces to men whatsoever the Maker of all things—above whom there is no other god—wishes to announce to them."
Resurrection 1, And God, the Father of the universe, who is the perfect intelligence, is the truth. And the Logos, being his son, came to us, having put on flesh, revealing both himself and the Father, giving to us in Himself resurrection from the dead, and eternal life afterwards. And this is Jesus the Anointed One, our Saviour and Lord.
Resurrection 10, But if our physician the Anointed One, God, having rescued us from our desires, regulates our flesh with His own wise and temperate rule
Martyrdom of Polycarp
God the Father and our Lord Jesus the Anointed One
14.1, ‘Lord God Almighty, Father of your beloved and blessed child Jesus the Anointed One’
14.2, ‘the true God’
14.3, ‘I praise you, I bless you, I glorify you—through the eternal and heavenly high priest Jesus the Anointed One, your beloved child, through whom glory be to you—with him and the holy spirit’
19.2, ‘glorifies God the Father and blesses our Lord Jesus the Anointed One, the savior’
20.2, ‘his child, the unique one, Jesus the Anointed One’
22.1, ‘glory to God and Father and holy spirit’
22.3, ‘to him [Jesus] be the glory of the Father and the holy spirit’
Vision of Isaiah
8.18, ‘And there they all named the primal Father and his beloved, the Anointed One, and the holy spirit, all with one voice’
9–10, And I saw one standing whose glory surpassed that of all, and his glory was great and wonderful. […] and all the righteous approached first and worshiped him […] And he was transformed and became like a messenger. […] And the messenger said to me, ‘This is the Lord of all the praise which you have seen.’ […] I saw another glorious one who was like him, and the righteous approached him, and worshiped […] And I saw the Lord and the second messenger, and they were standing, and the second one whom I saw was on the left of my Lord. […] And [the messenger who led me] said to me, ‘Worship him, for this is the messenger of the Holy Spirit’ […] And I saw the Great Glory while the eyes of my spirit were open, but I could not thereafter see […] And I saw how my Lord and the messenger of the Holy Spirit worshiped and both together praised the Lord.
Letter of Diognetus
3.2, ‘the Jews rightly claim to worship the one God who is over all and to consider him Master’
7, ‘the truly all-powerful God himself, creator of all and invisible’ … ‘he sent the craftsman and maker of all things himself, by whom he created the heavens, by whom he enclosed the sea within its own boundaries’ … ‘as a king sending his own son, he sent him as a king; he sent him as a god; he sent him as a human to humans’ … ‘later he will send him in judgment’
8, ‘For what person formerly had any idea what God was like, before he came?’, ‘God, the Master and Creator of all, the one who created all things and set them in order … communicated it to his child alone’
10.6, ‘whoever takes up the burden of his neighbor, whoever wants to use his own abundance to help someone in need, whoever provides for the destitute from the possessions he has received from God—himself becoming a god to those who receive them—this one is an imitator of God’
11, ‘the Father … sent his Logos, that it might be manifest to the world … This is the one who was from the beginning, who appeared to be recent but was discovered to be ancient … This is the eternal one who today is considered to be the son’
Melito of Sardis
On Faith 4, our Lord Jesus the Anointed One […] this being is perfect reason, the Logos of God; he who was begotten before the light; he who is creator together with the Father; he who is the fashioner of man; he who is all in all; he who among the patriarchs is Patriarch; he who in the law is the Law; among the priests, Chief Priest; among kings, the Ruler; among prophets, the Prophet; among the messengers, Archangel; in the voice of the preacher, the Logod; among spirits, the Spirit; in the Father, the son; in God, God; king for ever and ever. […] the bridegroom of the Church; the charioteer of the cherubim; the captain of the messengers; God who is from God; the son who is from the Father; Jesus the Anointed One, the king for evermore. Amen.
Apology, We are not those who pay homage to stones, that are without sensation; but of the only God, who is before all and over all, and, moreover, we are worshippers of his Anointed One, who is veritably God the Logos existing before all time.
Nature of the Anointed One, For there is no need, to persons of intelligence, to attempt to prove, from the deeds of the Anointed One subsequent to His baptism, that His soul and His body, His human nature like ours, were real, and no phantom of the imagination. For the deeds done by the Anointed One after His baptism, and especially His miracles, gave indication and assurance to the world of the Deity hidden in His flesh. For, being at once both God and perfect man likewise, He gave us sure indications of His two natures: of His Deity, by His miracles during the three years that elapsed after His baptism; of His humanity, during the thirty similar periods which preceded His baptism, in which, by reason of His low estate as regards the flesh, He concealed the signs of His Deity, although He was the true God existing before all ages.
Irenaeus
Against Heresies 1.9.2, For when John, proclaiming one God, the Almighty, and one Jesus the Anointed One, the only-begotten, by whom all things were made, declares that this was the son of God, this the only-begotten, this the Former of all things, this the true Light who enlighteneth every man this the Creator of the world, this He that came to His own, this He that became flesh and dwelt among us
1.9.3, the Logos of the Father who descended is the same also that ascended, He, namely, the only-begotten son of the only God, who, according to the good pleasure of the Father, became flesh for the sake of men
1.10.1, The Church, though dispersed through our the whole world, even to the ends of the earth, has received from the apostles and their disciples this faith: [She believes] in one God, the Father Almighty, Maker of heaven, and earth, and the sea, and all things that are in them; and in one the Anointed Jesus, the Son of God, who became incarnate for our salvation; and in the Holy Spirit, who proclaimed through the prophets the dispensations of God, and the advents, and the birth from a virgin, and the passion, and the resurrection from the dead, and the ascension into heaven in the flesh of the beloved the Anointed Jesus, our Lord, and His [future] manifestation from heaven in the glory of the Father "to gather all things in one," and to raise up anew all flesh of the whole human race, in order that to the Anointed Jesus, our Lord, and God, and Saviour, and King, according to the will of the invisible Father
3.19.2, For I have shown from the Scriptures, that no one of the sons of Adam is as to everything, and absolutely, called God, or named Lord. But that He is Himself in His own right, beyond all men who ever lived, God, and Lord, and King Eternal, and the incarnate Logos, proclaimed by all the prophets, the apostles, and by the Spirit Himself, may be seen by all who have attained to even a small portion of the truth.
Theophilus of Antioch
2.10, God made all things out of nothing; for nothing was coeval with God: but He being His own place, and wanting nothing, and existing before the ages, willed to make man by whom He might be known; for him, therefore, He prepared the world. For he that is created is also needy; but he that is uncreated stands in need of nothing. God, then, having His own Logos internal within His own bowels, begat Him, emitting Him along with His own wisdom before all things. He had this Logos as a helper in the things that were created by Him, and by Him He made all things. He is called "governing principle" [arkh], because He rules, and is Lord of all things fashioned by Him. He, then, being Spirit of God, and governing principle, and wisdom, and power of the highest, came down upon the prophets, and through them spoke of the creation of the world and of all other things. For the prophets were not when the world came into existence, but the wisdom of God which was in Him, and His holy Logos which was always present with Him.
2.15, For the sun is a type of God, and the moon of man. And as the sun far surpasses the moon in power and glory, so far does God surpass man. And as the sun remains ever full, never becoming less, so does God always abide perfect, being full of all power, and understanding, and wisdom, and immortality, and all good. But the moon wanes monthly, and in a manner dies, being a type of man; then it is born again, and is crescent, for a pattern of the future resurrection. In like manner also the three days which were before the luminaries, are types of the Trinity, of God, and His Logos, and His wisdom. And the fourth is the type of man, who needs light, that so there may be God, the Logos, wisdom, man. Wherefore also on the fourth day the lights were made.
2.18, Moreover, God is found, as if needing help, to say, "Let Us make man in Our image, after Our likeness." But to no one else than to His own Logos and wisdom did He say, "Let Us make."
2.22, You will say, then, to me: "You said that God ought not to be contained in a place, and how do you now say that He walked in Paradise?" Hear what I say. The God and Father, indeed, of all cannot be contained, and is not found in a place, for there is no place of His rest; but His Logos, through whom He made all things, being His power and His wisdom, assuming the person of the Father and Lord of all, went to the garden in the person of God, and conversed with Adam. For the divine writing itself teaches us that Adam said that he had heard the voice. But what else is this voice but the Logos of God, who is also His Son? Not as the poets and writers of myths talk of the sons of gods begotten from intercourse [with women], but as truth expounds, the Logos, that always exists, residing within the heart of God. For before anything came into being He had Him as a counsellor, being His own mind and thought. But when God wished to make all that He determined on, He begot this Logos, uttered, the first-born of all creation, not Himself being emptied of the Logos [Reason], but having begotten Reason, and always conversing with His Reason. And hence the holy writings teach us, and all the spirit-bearing [inspired] men, one of whom, John, says, "In the beginning was the Logos, and the Logos was with God," showing that at first God was alone, and the Logos in Him. Then he says, "The Logos was God; all things came into existence through Him; and apart from Him not one thing came into existence." The Logos, then, being God, and being naturally produced from God, whenever the Father of the universe wills, He sends Him to any place; and He, coming, is both heard and seen, being sent by Him, and is found in a place.
Athenagoras
Plea 10, That we are not atheists, therefore, seeing that we acknowledge one God, uncreated, eternal, invisible, impassible, incomprehensible, illimitable, who is apprehended by the understanding only and the reason, who is encompassed by light, and beauty, and spirit, and power ineffable, by whom the universe has been created through His Logos, and set in order, and is kept in being--I have sufficiently demonstrated. [I say "His Logos"], for we acknowledge also a Son of God. Nor let any one think it ridiculous that God should have a Son. For though the poets, in their fictions, represent the gods as no better than men, our mode of thinking is not the same as theirs, concerning either God the Father or the Son. But the Son of God is the Logos of the Father, in idea and in operation; for after the pattern of Him and by Him were all things made, the Father and the Son being one. And, the Son being in the Father and the Father in the Son, in oneness and power of spirit, the understanding and reason (nous kai logos) of the Father is the Son of God. But if, in your surpassing intelligence, it occurs to you to inquire what is meant by the Son, I will state briefly that He is the first product of the Father, not as having been brought into existence (for from the beginning, God, who is the eternal mind [nous], had the Logos in Himself, being from eternity instinct with Logos [logikos]; but inasmuch as He came forth to be the idea and energizing power of all material things, which lay like a nature without attributes, and an inactive earth, the grosser particles being mixed up with the lighter. The prophetic Spirit also agrees with our statements. "The Lord," it says, "made me, the beginning of His ways to His works." The Holy Spirit Himself also, which operates in the prophets, we assert to be an effluence of God, flowing from Him, and returning back again like a beam of the sun. Who, then, would not be astonished to hear men who speak of God the Father, and of God the Son, and of the Holy Spirit, and who declare both their power in union and their distinction in order, called atheists? Nor is our teaching in what relates to the divine nature confined to these points; but we recognise also a multitude of angels and ministers, whom God the Maker and Framer of the world distributed and appointed to their several posts by His Logos, to occupy themselves about the elements, and the heavens, and the world, and the things in it, and the goodly ordering of them all.
Clement of Alexandria
Exhortation to the Heathen 1, This Logos, then, the Anointed One, the cause of both our being at first (for He was in God) and of our well-being, this very Logos has now appeared as man, He alone being both, both God and man--the Author of all blessings to us; by whom we, being taught to live well, are sent on our way to life eternal. For, according to that inspired apostle of the Lord, "the grace of God which bringeth salvation hath appeared to all men, teaching us, that, denying ungodliness and worldly lusts, we should live soberly, righteously, and godly, in this present world; looking for the blessed hope, and appearing of the glory of the great God and our Saviour Jesus the Anointed One."
Instructor 1.6, ‘the Lord Jesus--that is, the Logos of God, the Spirit made flesh, the heavenly flesh sanctified’
Instructor 1.7, ‘But our Instructor is the holy God Jesus, the Logos, who is the guide of all humanity. The loving God Himself is our Instructor.’ […] The face of God is the Logos by whom God is manifested and made known. […] Formerly the older people had an old covenant, and the law disciplined the people with fear, and the Logos was a messenger; but to the fresh and new people has also been given a new covenant, and the Logos has appeared, and fear is turned to love, and that mystic messenger is born: Jesus.
Phos Hilaron
O light gladsome of the holy glory of the deathless Father, heavenly, holy, blessed, O Jesus the Anointed One. Having come upon setting of the sun, having seen light of evening, we praise Father, son, and holy spirit: God. Worthy it is at all times to praise you in joyful voices, O son of God, giver of life, for which the world glorifies you.
Tertullian
Apology 21, ‘We have been taught that He proceeds forth from God, and in that procession He is generated; so that He is the Son of God, and is called God from unity of substance with God. For God, too, is a Spirit. Even when the ray is shot from the sun, it is still part of the parent mass; the sun will still be in the ray, because it is a ray of the sun—there is no division of substance, but merely an extension. Thus the Anointed One is Spirit of Spirit, and God of God, as light of light is kindled. The material matrix remains entire and unimpaired, though you derive from it any number of shoots possessed of its qualities; so, too, that which has come forth out of God is at once God and the Son of God, and the two are one. In this way also, as He is Spirit of Spirit and God of God, He is made a second in manner of existence—in position, not in nature; and He did not withdraw from the original source, but went forth.’
Against Praxeas 13, indeed definitively declare that Two Beings are God, the Father and the Son, and, with the addition of the Holy Spirit, even Three […] That there are, however, two Gods or two Lords, is a statement which at no time proceeds out of our mouth: not as if it were untrue that the Father is God, and the Son is God, and the Holy Ghost is God, and each is God; but because in earlier times Two were actually spoken of as God, and two as Lord, that when the Anointed One should come He might be both acknowledged as God and designated as Lord, being the Son of Him who is both God and Lord […] I will therefore not speak of gods at all, nor of lords, but I shall follow the apostle; so that if the Father and the Son, are alike to be invoked, I shall call the Father "God," and invoke Jesus the Anointed One as "Lord." But when the Anointed One alone (is mentioned), I shall be able to call Him "God," as the same apostle says: "Of whom is the Anointed One, who is over all, God blessed for ever." For I should give the name of "sun" even to a sunbeam, considered in itself; but if I were mentioning the sun from which the ray emanates, I certainly should at once withdraw the name of sun from the mere beam. For although I make not two suns, still I shall reckon both the sun and its ray to be as much two things and two forms of one undivided substance, as God and His Logos, as the Father and the Son.