Wisdom of Solomon Citation Evidence

THE WISDOM OF SOLOMON

Author’s Note: This page examines the historical evidence for the Wisdom of Solomon, together with a searchable citation database documenting its extensive use by early Christian writers.

The Book of Wisdom is, of course, oddly named. It is confused with the Book of Sirach, which is technically named the Book of the Wisdom of Jesus the Son of Sirach. And other books (such as Proverbs, as might be the case with Melito’s list) could sometimes be called “Wisdom” as well.

Second, the Book’s author is unknown, so there is no other name attached to it. There are all sorts of guesses about the author, including “the friends of Solomon.” In fact, Sirach is sometimes thought to be the author, which makes things doubly confusing.

And third, the reference “of Solomon” is both confusing yet appropriate. The phrase “of Solomon” was sometimes an idiom, meaning “a Book containing wisdom like Solomon’s” (e.g., Sirach was sometimes called one of the Books “of Solomon” when, clearly, Solomon did not write it). Plus, there was a literary convention of adopting the name of a famous man of old to “father” one’s work. Thus, David was said to have authored all the psalms; the name “Mosaic” law could be applied to laws and rulings that came long after Moses; and “Jeremiah is the author of Lamentations in a symbolic sense but probably not in a literal sense. Authorship in the ancient world did not follow modern customs. In order to bring Books under the aura of heroes and their moral authority, writings were often ascribed to them.”^[1] Thus, Solomon was the father of all wisdom, not just his own. Such might explain why the Muratorian Fragment identifies the authors as “the friends of Solomon”—lovers of wisdom, perhaps.

But also, the Book of Wisdom does have passages that (a) do not name Solomon and yet (b) imply that Solomon is speaking (see, e.g., 7:1+). That could be a literary device—the Bible is filled with quotes, conversations and even entire speeches that the authors did not witness (and no one could possibly think they had, except via Divine inspiration, of course).^[2] And yet the Book of Wisdom also includes passages that clearly distinguish the author from Solomon, such as Wisdom 8:15: “I shall be found good among the multitude, and valiant in war” (cf. 1 Chronicles 22:9: … for his name shall be Solomon, and I will give peace and quietness unto Israel in his days).

The dating of the Book of Wisdom is late (it would be the youngest Book of the Old Testament), and the latest possible date actually depends on the New Testament, since the Evangelists’ evident familiarity with it means that it had to have been written some years before the New Testament. If, like me, you believe in the actual truthful historicity of the New Testament, then we would also say that Jesus’ evident familiarity with it means that it had to be written well before He spoke and made His allusions to the Book (since His audience had to have learned it, etc.).^[3]

Meanwhile, Gallagher and Meade, with characteristic understatement, note that Wisdom “was certainly an important book in early Christianity.” (p. 81). The KJV cross-references the Wisdom with the New Testament 24% more often (per verse) than any “canonical” Poetic Book (and three times as often as two of the Books, and 10 times as often as one of the Books).

I have listed over 200 possible references to the Book of Wisdom in the New Testament. On average, every other verse of the Book has a possible New Testament reference.

We have also seen that the Book of Wisdom appears to be tied to the Epistle to the Hebrews and the Gospel to the Jews. But the Epistle to the Hebrews and the Gospel to the Jews are not unique. Pretty much everything in the New Testament seems to reference Wisdom; for example, other Epistles from Paul the Perfectly Taught Jew (in particular Romans (see note at 11:15 below), Ephesians (see note at 5:20 below), 1 Corinthians (see e.g. note at 9:17 below), and Colossians (see note at 9:2 below), etc.) all seem to devote considerable attention to the Book of Wisdom.

As for the early Church, www.biblindex.org/citation_biblique/search notes 1,798 references to Wisdom from early Fathers. Compare to Job, also a Poetic Book, with 4552, at a rate of 4.262 references per verse (Job has 1068 verses). The Book of Wisdom has 436 verses, so an essentially identical rate of 4.124.

The Book of Wisdom is cited by the early Church more times than 17 of the 39 canonical Old Testament Books. In fact, it is cited by the early Church more times than nine canonical Old Testament Books combined: Obadiah, Nahum, Zephaniah, Esther, Ruth, Haggai, Nehemiah, Habakkuk, and Joel. And those nine Books combine for 1050 verses; Wisdom only has 436.

I found more citations as full Scripture (well over 500, from over 50 Fathers) than there are total citations (including a great many debatable and vague “allusions”) for nine Books.^[4] And from 1 Clement to Justin Martyr to Irenaeus to Clement of Alexandria, we find references as early as any Book—and full citations as early as most. By 350 AD (the date of the earliest certain Christian list that specifically excludes Wisdom), it had been cited 758 times (per Biblindex), of which it was expressly stated to be Scripture at least 150 times (solely that I could find, so that is a substantial undercount). We also know that Wisdom was read as part of the Liturgy in the early Churches.^[5]

Cassiodorus (circa 550 AD) says that the “priest Bellator stated that he himself undertook a commentary on this volume in eight books and we keep this work together with his other shorter works.”^[6] The commentary is lost, but there was a Basilica built and named after Bellator in “the late fourth or early fifth century,”^[7] it was probably written by the mid-300s AD.

When we looked at canon lists, we saw that the title “Wisdom” appears on every single Christian canon list until 350 AD. All but one of those are clear references to the Book of Wisdom; the one (Melito’s) is just the word Wisdom, which may be a reference to the Book (or an alternative name for Proverbs). Ultimately, the Book of Wisdom appears on a majority of all lists—just counting lists. If you give the Council votes more weight for the numbers of Fathers participating, it is then, of course, overwhelmingly supported by the lists.^[8] And all four surviving Bible codices also include the Book of Wisdom.

All in all, the case for the Book of Wisdom as canon is about as strong as it could be (given that we have something to argue about) with respect to the early Church and the Bible. Thus, I will focus on our third prong: the Jews.

Wisdom seems to have been written in Greek—and after the Septuagint Greek translations of Hebrew Scriptures had been made (it quotes the Septuagint Isaiah, Job, etc.). Therefore, for Jerome, the later Jews, and others who subscribe to “Hebraica Veritas,” Wisdom could not be Scripture. By the rule they have chosen to follow, it simply cannot be, and nothing else matters.

Whether that is the correct rule and why, I leave to you. But for our purposes, Wisdom appears to have been included with the Greek Jewish Scriptures (it is considered part of the Septuagint), and Nachmanides cited to it in his 1270 AD Commentary on the Torah (per Sundberg in the Canon Debate, p. 88). Recall that the scholars say the author of the Epistle to the Hebrews (among whom would be the many Priests that had converted (Acts 6:7)):

… “belonged to the more liberal school known as the Hellenists. The Bible which he used and from which he constantly quotes, is the Greek translation known as the Septuagint (LXX), and not the original Hebrew text, with which he does not seem to have been acquainted.” Abingdon Bible Commentary.

“a person well educated in Greek rhetoric as well as in Judaism, especially Hellenistic Judaism formed in part by the Septuagint, a Greek translation of the Old Testament. The Greek translation and not the Hebrew text provides the major lines and the subtler nuances of the writer’s argument and appeal. … The Scripture for the writer of Hebrews is the Old Testament in Greek translation… the Septuagint (LXX)…” NIB.

“Whoever the author was, he preferred citing OT references from the Greek OT (LXX) rather than from the Hebrew text….” John F. MacArthur Study Bible.

In fact, the Epistle to the Hebrews is so intertwined with the Book of Wisdom that Plumptre proposed that they were both written by Apollos. It also includes an even earlier Christological hymn that explained the nature of Christ and His Divinity by alluding to the Book of Wisdom, using two crucial terms taken directly from the Book of Wisdom, thereby making an implicit claim that Jesus Christ fulfilled the statements in the Book of Wisdom.

Basically, one theory of history is that the Jews reinvented themselves after 70 AD (the old religion of the Temple was gone forever), and they “circled the wagons.” They distanced themselves from things not “purely Jewish” and tried to get back to their roots (no Books that were not written in Hebrew, older Books rather than newer ones, etc.) to protect their cultural identity.

That is just a polite way of saying that bigotry reigned supreme (on all sides, as always), and the attitude that triumphed was that which we glimpse in the Bible: “Can there any good thing come out of Nazareth?” (John 1:46), “But some said, Shall Christ come out of Galilee?” (John 7:41), “saying one to another, Behold, are not all these which speak Galilaeans?” (Acts 2:7), etc.

The theory goes that they pressured everyone who disagreed until, eventually, the non-Hebrew Scriptures were found only among Christians.

But countering that theory, we have Kruger, Geisler, the Apologetics Study Bible, Don Stewart and the Blue Letter Bible website, etc.—all of whom claim that the Jewish canon was firmly established and always had been.

So, let’s look at the evidence to see whether it supports the claim that the Hebrew canon was established at the time of Christ.

One: the modern Jews say otherwise. The Jewish Study Bible says that the firm canon came later. Until then, it had fuzzy edges and was in flux.

Two: the KJV and other Biblical evidence (the Apocrypha-focus of the Epistle to the Hebrews, the Gospel to the Jews, etc.) seems to show that Jesus and the Evangelists allude to the Book of Wisdom many times, in deep and meaningful ways—even though they could have easily referenced many other Scriptures instead, if their audience preferred those Books.

Three: the Fathers of the early Church repeatedly disagree, saying that the Jewish canon was in flux (e.g., their lists for the Jews kept changing), and Epiphanius the Jewish Christian from Jerusalem tells us that the Jews were still disputing the Book of Wisdom in 385 AD. The Fathers also note that the Jewish leaders “hid from the knowledge of the people … took away from the people every passage … concealed and removed from the Scriptures…”

Four: Greek scrolls were found at Qumran, which have never been found in their “original” Hebrew. One example is the Epistle of Jeremiah (Baruch Chapter 6 in Catholic Bibles), and whether it was originally written in Hebrew is unknown and debated. But it is notable that it was not stored with a Hebrew version, which would seem to indicate that it was accepted in Greek, not in Hebrew, by a group that did not insist on reading Hebrew in their services.^[9]

Five: the Rabbis had the means, motive, and opportunity to reject Books that some (or all) Jews had once accepted, and to do so because Christians had accepted them. The Jewish Study Bible: “because prefigurations of Jesus and Christian resurrection were seen in Daniel by the early church, the rabbinic tradition hesitated to embrace the visions of Daniel.” The Rabbis were considering abandoning a Book that many (if not all) Jews had accepted as Divinely-inspired Prophecy and Scripture for centuries. They did not do so with such a “core” Book, but they still minimized Daniel by not including it among the Prophets. They clearly had a focus on Christians and a desire to reject what Christians accept. The Jewish Study Bible: “the Septuagint … material [i.e., Susanna, at a minimum] … was excluded from the Jewish canon, perhaps as early as the end of the first century A.D.” And perhaps, so were the other Apocrypha.

Six: there is evidence that the Jews did exactly what they were accused of: “The Talmud tells a similar story [to the Maccabean Martyrs], but with refusal to worship an idol replacing refusal to eat pork… the king is referred to as the “Caesar”…” and then, later, the Josippon “was notable as the first major exposure of medieval Jewish audiences to the story.” That Talmud also identifies the modern Jewish/Protestant canon.

In any event, the Jewish canon is only a “blocker”—it is raised as a way to keep the Apocrypha out. If the Apocrypha are not blocked by the Jewish canon, then the focus returns to the early Church’s view of them.

Let’s move on to that, then. Below is the Book of Wisdom, annotated to show possible Biblical references.^[10] Non-KJV sources note a great many references to Wisdom missed by the KJV (even though the KJV still cross-references Wisdom with the New Testament 24% more often (per verse) than any “canonical” Poetic Book (and three times as often as two of the Books, and 10 times as often as one of the Books)).

Recall that Plumptre’s analysis of the Epistle to the Hebrews showed two dozen different word/phrase choices that seem to be taken from the Book of Wisdom, such that he states that “their weight in the scale of evidence is more than numerical; that they are, for the most part, words either characteristic themselves, or used in a characteristic sense; and that they thus tend to establish such a close affinity of thought and language as may best be explained by the hypothesis of identity of authorship.” We do not need to accept his conclusion, but perhaps the quantity and quality of the evidence points to the acceptance of the Book of Wisdom by Jesus, the Evangelists, and their audience of Jews, including Priests. It is, otherwise, hard to explain why the New Testament (and in particular, the Books directed toward Jews) share such a “close affinity of thought and language” with a Book that claims to be Scripture.

Many of the New Testament references are quite notable, including those already discussed above. In addition, let’s consider three more. The first is from the Evangelical Biblical Theology Commentary, discussing Matthew 16:19 (“And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it”):

Hades was the realm of the dead. The purpose of the gates of Hades was to prevent its inhabitants from escaping and reentering the realm of the living. The gates were intended not to keep people out but to keep them in. Yet Hades would not be able to keep the followers of Jesus incarcerated. They would smash the gates, escape Hades’ grip, and enjoy life again. Thus Jesus’s statement is a promise of resurrection. The phrase “gates of Hades” appears five times in the LXX (3 Масс 5:51; Ode 11:10; Wisdom 16:13; Pss. Sol. 16:2; Isa 38:10) and is equivalent to the phrase “gates of death” (núai Cavátov; cf. Job 38:17; Ps 9:14). Wisdom 16:13 described God as having the power to rescue his people from the gates of Hades: “You have the power of life and of death; you bring down to the gates of Hades and you bring up again.” God will exercise that power for the sake of Jesus’s followers.

Second, Wisdom 2:24 (through envy of the devil came death into the world) is the first time in Scripture/Apocrypha that the serpent of Genesis 3:1-15 is openly identified with the Devil. We then find that reference throughout the New Testament (John 8:44; Revelation 12:9; Paul alludes to this verse many times: Romans 5:12, 16:20, Hebrews 2:14). In fact, the Greek word for “envy” is phthonos, which never appears in the Protestant Old Testament. In the Book of Wisdom, envy is directly opposed to wisdom (Wis 6:23 “Neither will I go with consuming envy; for such a man shall have no fellowship with wisdom”) and is depicted as the evil behind the Devil’s actions in Genesis (Wis 2:24). In the New Testament, envy was the motivation behind the Crucifixion (Matthew 27:18, Mark 15:10), and a linkage is noted between envy/phthonos, murder, and the Devil (e.g., John 8:44 “Ye are of your father the devil, and the lusts of your father ye will do. He was a murderer from the beginning…”), which may explain some word choices and orderings in the New Testament (Romans 1:29: … full of envy, murder; Galatians 5:21: Envyings, murders…). It may also explain what James is paraphrasing in James 4:5, a “quotation” from Scripture that is not found in Scripture: “Do ye think that the scripture saith in vain, “The spirit that dwelleth in us lusteth to envy?” … 7Submit yourselves therefore to God. Resist the devil…”^[11]

Third, Chapters 13-15 of Wisdom parallel many other Scriptural condemnations of idolatry. But Paul, in his Epistle to the Romans, will adopt many specific elements of the Book of Wisdom’s approach. The KJV noted three such references, but there are many more, as we will see below.

[NOTE: The following is taken from the book. For this online webpage edition, I do provide all the references in a spreadsheet at the bottom of the page.] As for the early Fathers, there are so many references to the Book of Wisdom as Scripture that it would take far too many pages to give you the wording for all of them (it would be more citations than the preceding four Books combined). So, all I provide is a chronological chart.

But recall that we are often told of the power of the Fourfold Gospel to prove the Truth of Christianity. We have four varying eyewitness accounts, from four different perspectives, giving us the same, consistent story—all relatively shortly after the Resurrection. So, consider just four of the citations to the status of the Book of Wisdom within the Church before 200 AD:

Justin Martyr (Rome, Italy) 155 AD, describing a debate twenty years earlier (135 AD): I now refer to the Scriptures as the Seventy have interpreted them … when the prophet says, ‘I saved you in the times of Noah,’ … by water, faith, and wood, those who are afore-prepared, and who repent of the sins which they have committed, shall escape from the impending judgment of God. (Wisdom 10:4)^[12]

Irenaeus of Lyon (France) 177 AD: cited along with 1 Corinthians etc. without qualification: …the beholding of God is productive of immortality, but immortality renders one near unto God. (Wisdom 6:19)^[13]

Tertullian (Carthage, Tunisia) 198 AD: We are taught by God concerning both these questions — viz. that there is a ruling power in the soul, and that it is enshrined in one particular recess of the body. For, when one reads of God as being the searcher and witness of the heart… (Wisdom 1:6)^[14]

Clement of Alexandria (Egypt) 198 AD: The divine Wisdom says of the martyrs, They seemed in the eyes of the foolish to die, and their departure was reckoned a calamity, and their migration from us an affliction. … For though in the sight of men they were punished, their hope was full of immortality. (Wisdom 3:2-4)^[15]

Before 200 AD, Justin in Rome alludes to the Book of Wisdom as Scripture and Prophecy, Irenaeus in Lyon apparently agrees, Tertullian in Carthage calls it the teaching of God, and Clement in Egypt calls it the Divine Wisdom. Those are four witnesses of widely different upbringings, backgrounds, geographies, and languages. Justin may have entered the Church before the last Books of the New Testament were written. Irenaeus is one step removed from John. Tertullian was the first theologian to write in Latin.

Clement has been called “the first Christian scholar” (Shelley), “the first systematic teacher of Christian doctrine” (Patrick), “the first great teacher of philosophical Christianity” (Hatch), “the first self-conscious theologian and ethicist” (Backhouse), “the first great Christian teacher in Alexandria” (Needham), “the founder of Christian philosophical theology” (Bray), “the true creator of ecclesiastical theology” (DeFaye), “the first major commentator on the Bible” (Bray), “the founder of Christian literature” (ANF), “the great founder of the Alexandrian School” (Coxe), a “pioneer of Christian scholarship” (ACCS), “an intellectual giant in the early church” (Kruger), and “that man of genius who introduced Christianity to itself” (Coxe).^[16]

Four eyewitnesses from the earliest days give us evidence that Wisdom had long been accepted as Scripture.^[17] And so, once again, we have the problem: how did four pillars of the very earliest Church all end up preaching that the Book of Wisdom is authentic Scripture, Prophecy, teaching of God, and Divine Wisdom, given that we are told that the Jews, Jesus and the Apostles never accepted the Book of Wisdom as such?

In fact, that foursome is not even our first Fourfold testimony to the Book of Wisdom. We could construct an even earlier one: Clement of Rome alluded to it four times before 96 AD (and possibly before 70 AD); the Epistle of Barnabas also does so (latest date 135 AD, but the range goes back to 40 AD); Polycarp (107 AD), in Section 6 of his Epistle, may make an allusion to Wisdom 6:7; and the Odes of Solomon (per Wikipedia, a “majority of scholars believe it to have been written by a Jewish Christian… between AD 70 and 125”) allude to it many times (e.g. 6, 10 re: Wisdom 1:7).^[18]

That would be four writings contemporaneous with the New Testament or shortly after. Nor are they alone—there are many fragmentary and anonymous writings from the period that also evidence the acceptance of Wisdom, such as the Didache, the Shepherd of Hermas, the Epistle of the Gallican churches, Lugdunum and Vienna (177 AD),^[19] and other early writings.

Chapter 1 was cited 250 times per www.biblindex.org/citation_biblique/search (more citations from the early Church than for five entire canonical Old Testament Books). Here are the dates for the earliest possible citations to just the first few verses, with a comparison to another Poetic Book, Ecclesiastes:

Wis.	First Cite	Year	Eccl.	First Cite	Year
1:1	Tertullian	198 AD	1:1	Origen	245 AD
1:2	Origen	239 AD	1:2	Clement	190 AD
1:3	Origen	222 AD	1:3	Dionysius(?)	250 AD
1:4	Ps-Clement	201 AD	1:4	Origen	222 AD
1:5	Origen	222 AD	1:5	Victorinus	250 AD
1:6	Clement	190 AD	1:6	Origen	248 AD
1:7	Odes of Solomon	75 AD	1:7	Methodius	280 AD

Hardly the greatest statistical analysis ever done, but I think it is enough to show that the Book of Wisdom was cited both early and thoroughly.

Just in citations to Chapter 1, we have a couple interesting explanations of who is speaking in the Book of Wisdom. Chromatius says it is “what Solomon says in the persona of wisdom,” and Tertullian says that it is “the teaching of God.” I.e., it does not appear that they base their determinations of its status as Scripture on the identity of the person holding the pen (as with Hebrews).

Eusebius (who cites to the Book of Wisdom as Christian Scripture many times) tells us in his Preparation of the Gospel that Wisdom is part of the “Hebrew Scripture” and that Wisdom 1:13 is “a doctrine of the Hebrews.” That testimony of what the Jews believed is written 300 years after Christ.^[20]

Jerome shows inconsistency again, using the Book of Wisdom as Scripture to prove authentic Christian doctrine when arguing against the Pelagians, who may have denied the authority of the Book. But at other times, Jerome declared Wisdom to be “not in the canon” and “read for the strengthening of the people, (but) not for confirming the authority of ecclesiastical dogmas.” Origen and Epiphanius (the latter consistent with the position he takes on his canon lists, as discussed elsewhere), and Athanasius, Hilary of Poitiers, and Gregory of Nazianzus (all inconsistent with the positions taken on their canon lists, and yet all to confirm doctrines—in fact, Athanasius cites it in his Defense before Constantius) also cite to Wisdom Chapter 1.^[21]

Tertullian cited to Wisdom Chapter 1 in his Prescription against the heretics, Against the Valentinians, and Against Marcion; Cyprian cited to it Against the Jews; Origen cited to it many times Against Celsus; Epiphanius also cited to it many times against heresies in his Panarion; and Augustine cited to it in his Morals of the Catholic Church, his Answer to the Letters of Petilian (five times), his Letter Against the Donatists, his Answer to Maximinus the Arian, and his Reply to Faustus.^{^[22]}

So, that would be dozens of times that the first chapter alone is used to fight major heresies and determine fundamental doctrines, including citations by Jerome and Athanasius (two of the three (the other being Rufinus) who would later claim that Wisdom is only being read by the Church and/or not being used to establish doctrine). Below, I show two such uses, from names we have not already brought up endlessly: Archelaus in 278 AD against the Manichaeans and Basil the Great defending himself and his own Faith. Notable is the silence from the alleged heretics or from the rest of the Church regarding these citations that (some claim) are contrary to all precedent, practice, and Scripture of the early Church.

By Chapter 2, the flood of possible New Testament citations has begun in earnest, so I devote little space to annotating “mere” citations after Chapter 1.

Wisdom: Annotated

1:1 Love righteousness, ye that be judges of the earth: think of the Lord with a good (heart,) and in simplicity of heart seek him.

Chromatius 407 AD Tractate on Matthew 41, 5 [Referred to as prophecy in 41, 1:] This accords with what Solomon says in the persona of wisdom: …” Not available online.

Jerome 420 AD Against the Pelagians, Bk I, 33: Do you expect me to explain the purposes and plans of God? … In wisdom and simplicity of heart seek God. You will perhaps deny the authority of this book; listen then to the Apostle blowing the Gospel trumpet…” www.newadvent.org/‌fathers/30111.htm

1:2 For he will be found of them that tempt him not; and sheweth himself unto such as do not distrust him. 1:3 For froward thoughts separate from God: and his power, when it is tried, reproveth the unwise. 1:4 For into a malicious soul wisdom shall not enter; nor dwell in the body that is subject unto sin. 1:5 For the holy spirit of discipline will flee deceit, and remove from thoughts that are without understanding, and will not abide when unrighteousness cometh in. 1:6 For wisdom is a loving spirit; and will not acquit a blasphemer of his words: for God is witness of his reins, and a true beholder of his heart, and a hearer of his tongue.

Galatians 5:22: But the fruit of the Spirit is love, joy, peace, longsuffering, gentleness, goodness, faith… (Per the notes included with the original King James Bible).

Hebrews 4:12: For the word of God … is a discerner of the thoughts and intents of the heart, per E. H. Plumptre.

Tertullian 198 AD On the Soul 15: “We are taught by God concerning both these questions … For, when one reads of God as being the searcher and witness of the heart…” www.newadvent.org/‌fathers/‌0310.htm

1:7 For the Spirit of the Lord filleth the world: and that which containeth all things hath knowledge of the voice.

Paul says uses the same language in Colossians 1:17, but the KJV makes it hard to see that. www.biblegateway.com/‌verse/‌en/‌Wisdom%201%3A7shows many alternate translations, e.g., that which “holds all things together;” compare to www.biblegateway.com/verse/en/Colossians%201%3A17(e.g., “He is before all things, and by him all things hold together”).

Basil the Great 379 AD Letter 8, 10: “Now let us examine, and to the best of our ability explain, the meaning of the words of Holy Scripture, which our opponents seize and wrest to their own sense, and urge against us for the destruction of the glory of the Only-begotten….How then can the two following passages stand? The Spirit of the Lord fills the world…” www.newadvent.‌org/fathers/3202008.htm

1:8 Therefore he that speaketh unrighteous things cannot be hid: neither shall vengeance, when it punisheth, pass by him. 1:9 For inquisition shall be made into the counsels of the ungodly: and the sound of his words shall come unto the Lord for the manifestation of his wicked deeds. 1:10 For the ear of jealousy heareth all things: and the noise of murmurings is not hid. 1:11 Therefore beware of murmuring, which is unprofitable; and refrain your tongue from backbiting: for there is no word so secret, that shall go for nought: and the mouth that belieth slayeth the soul. 1:12 Seek not death in the error of your life: and pull not upon yourselves destruction with the works of your hands. 1:13 For God made not death: neither hath he pleasure in the destruction of the living.

Archelaus 278 AD Acts of the Disputation with Manes 29: “Archelaus said: You err, not knowing the Scriptures,…you may now advance others of like tenor, and bring forward any passages which may seem to you to be written against the law, to any extent you please…Manes said: It is written, that death reigned from Adam to Moses. (Romans 5:14) … in that way it would also follow that God was its maker. Archelaus said: By no means; away with such a supposition! For God made not death; neither has He pleasure in the destruction of the living.” www.newadvent.‌org/fathers/0616.htm

Eusebius of Caesarea 339 AD Preparation of the Gospel, Book 13, 1: “you would find that the Hebrew Scripture does not contain disgraceful tales about the God of the universe…. It is also a doctrine of the Hebrews that God is not the author of evils, inasmuch as God made not death, neither hath He pleasure in the destruction of the living…” www.tertullian.org/fathers/‌eusebius_pe_13_book13.htm

1:14 For he created all things, that they might have their being: and the generations of the world were healthful; and there is no poison of destruction in them, nor the kingdom of death upon the earth: 1:15 (For righteousness is immortal:) 1:16 But ungodly men with their works and words called it to them: for when they thought to have it their friend, they consumed to nought, and made a covenant with it, because they are worthy to take part with it.

2:1 For the ungodly said, reasoning with themselves, but not aright, Our life is short and tedious, and in the death of a man there is no remedy: neither was there any man known to have returned from the grave.

1 Corinthians 15:32: “If after the manner of men I have fought with beasts at Ephesus, what advantageth it me, if the dead rise not? let us eat and drink; for to morrow we die.” Per the notes included with the original King James Bible.

Matthew 22:23: “The same day came to him the Sadducees, which say that there is no resurrection…” Per the notes included with the original King James Bible.

2:2 For we are born at all adventure: and we shall be hereafter as though we had never been: for the breath in our nostrils is as smoke, and a little spark in the moving of our heart: 2:3 Which being extinguished, our body shall be turned into ashes, and our spirit shall vanish as the soft air, 2:4 And our name shall be forgotten in time, and no man shall have our works in remembrance, and our life shall pass away as the trace of a cloud, and shall be dispersed as a mist, that is driven away with the beams of the sun, and overcome with the heat thereof. 2:5 For our time is a very shadow that passeth away; and after our end there is no returning: for it is fast sealed, so that no man cometh again. 2:6 Come on therefore, let us enjoy the good things that are present: and let us speedily use the creatures like as in youth. 2:7 Let us fill ourselves with costly wine and ointments: and let no flower of the spring pass by us: 2:8 Let us crown ourselves with rosebuds, before they be withered: 2:9 Let none of us go without his part of our voluptuousness: let us leave tokens of our joyfulness in every place: for this is our portion, and our lot is this.

2:10 Let us oppress the poor righteous man, let us not spare the widow, nor reverence the ancient gray hairs of the aged. 2:11 Let our strength be the law of justice: for that which is feeble is found to be nothing worth. 2:12 Therefore let us lie in wait for the righteous; because he is not for our turn, and he is clean contrary to our doings: he upbraideth us with our offending the law, and objecteth to our infamy the transgressings of our education.

There are many New Testament fulfillments of the prophesies in Wisdom 2:12-24, e.g.:

John 7:19: Did not Moses give you the law, and yet none of you keepeth the law? Why go ye about to kill me?

Luke 11:44: …your inward part is full of ravening and wickedness. Ye fools… But woe unto you, Pharisees! … Woe unto you, scribes and Pharisees, hypocrites!

Luke 11:52: Woe unto you, lawyers! for ye have taken away the key of knowledge: ye entered not in yourselves, and them that were entering in ye hindered.

Mark 7:9: And he said unto them, Full well ye reject the commandment of God, that ye may keep your own tradition.

Mark 12:26: And as touching the dead, that they rise: have ye not read in the book of Moses, how in the bush God spake unto him, saying, I am the God of Abraham, and the God of Isaac, and the God of Jacob?

Matthew 12:3: But he said unto them, Have ye not read what David did, when he was an hungred, and they that were with him;

Matthew 12:5: Or have ye not read in the law, how that on the Sabbath days the priests in the temple profane the Sabbath, and are blameless?

Matthew: 19:4: And he answered and said unto them, Have ye not read, that he which made them at the beginning made them male and female,

Matthew 23:4: Then spake Jesus to the multitude, and to his disciples, Saying, The scribes and the Pharisees sit in Moses’ seat: All therefore whatsoever they bid you observe, that observe and do; but do not ye after their works: for they say, and do not. For they bind heavy burdens and grievous to be borne, and lay them on men’s shoulders; but they themselves will not move them with one of their fingers.

Matthew 23:31: Wherefore ye be witnesses unto yourselves, that ye are the children of them which killed the prophets.

Epistle of Barnabas 135 AD Chapter VI: Since, therefore, He was about to be manifested and to suffer in the flesh, His suffering was foreshown. For the prophet speaks against Israel, “Woe to their soul, because they have counselled an evil counsel against themselves (Isa. iii. 9.), saying, Let us bind the just one, because he is displeasing to us.” https://ccel.org/ccel/schaff/anf01.vi.ii.vi.html

2:13 He professeth to have the knowledge of God: and he calleth himself the child of the Lord.

There are many New Testament fulfillments of the prophesies in Wisdom 2:12-24, e.g.:

John 5:20: For the Father loveth the Son, and sheweth him all things that himself doeth: and he will shew him greater works than these, that ye may marvel.

John 10:15: As the Father knoweth me, even so know I the Father: and I lay down my life for the sheep.

John: 12:50: And I know that his commandment is life everlasting: whatsoever I speak therefore, even as the Father said unto me, so I speak.

Luke: 10:22: All things are delivered to me of my Father: and no man knoweth who the Son is, but the Father; and who the Father is, but the Son, and he to whom the Son will reveal him.

Mark: 14:36: And he said, Abba, Father, all things are possible unto thee; take away this cup from me: nevertheless not what I will, but what thou wilt.

Matthew: 11:27: All things are delivered unto me of my Father: and no man knoweth the Son, but the Father; neither knoweth any man the Father, save the Son, and he to whomsoever the Son will reveal him.

2:14 He was made to reprove our thoughts.

Ephesians: 5:14: “But all things that are reproved are made manifest by the light: for whatsoever doth make manifest is light.” Per the notes included with the original King James Bible.

John 7:7: “The world cannot hate you; but me it hateth, because I testify of it, that the works thereof are evil.” Per the notes included with the original King James Bible.

There are also many New Testament fulfillments of the prophesies in Wisdom 2:12-24, e.g.:

Luke: 5:22: But when Jesus perceived their thoughts, he answering said unto them, What reason ye in your hearts?

Luke:11:17: But he, knowing their thoughts, said unto them, Every kingdom divided against itself is brought to desolation; and a house divided against a house falleth.

Mark: 2:8: And immediately when Jesus perceived in his spirit that they so reasoned within themselves, he said unto them, Why reason ye these things in your hearts?

Matthew: 9:4: And Jesus knowing their thoughts said, Wherefore think ye evil in your hearts?

2:15 He is grievous unto us even to behold: for his life is not like other men’s, his ways are of another fashion.

There are many New Testament fulfillments of the prophesies in Wisdom 2:12-24, e.g.:

Luke: 4:32: And they were astonished at his doctrine: for his word was with power.

Mark:1:22: And they were astonished at his doctrine: for he taught them as one that had authority, and not as the scribes.

Matthew: 7:29:And it came to pass, when Jesus had ended these sayings, the people were astonished at his doctrine: For he taught them as one having authority, and not as the scribes.

2:16 We are esteemed of him as counterfeits: he abstaineth from our ways as from filthiness: he pronounceth the end of the just to be blessed, and maketh his boast that God is his father.

There are many New Testament fulfillments of the prophesies in Wisdom 2:12-24, e.g.:

John: 5:17: But Jesus answered them, My Father worketh hitherto, and I work.

Luke: 11:44: …your inward part is full of ravening and wickedness. Ye fools… But woe unto you, Pharisees! … Woe unto you, scribes and Pharisees, hypocrites!

Mark: 14: 36: And he said, Abba, Father, all things are possible unto thee; take away this cup from me: nevertheless not what I will, but what thou wilt.

Matthew: 5:10:Blessed are they which are persecuted for righteousness’ sake: for theirs is the kingdom of heaven.

Matthew: 23:3All therefore whatsoever they bid you observe, that observe and do; but do not ye after their works: for they say, and do not.

2:17 Let us see if his words be true: and let us prove what shall happen in the end of him.

Hebrews: 13:7: Remember them which have the rule over you, who have spoken unto you the word of God: whose faith follow, considering the end of their conversation. (Per E. H. Plumptre, as part of showing that Apollos may have written the Book of Wisdom as a Jew and the Epistle of the Hebrews after converting to Christianity).

There are many New Testament fulfillments of the prophesies in Wisdom 2:12-24, e.g.:

Matthew: 27:42: He saved others; himself he cannot save. If he be the King of Israel, let him now come down from the cross, and we will believe him.

Matthew: 27:49: The rest said, Let be, let us see whether Elias will come to save him.

2:18 For if the just man be the son of God, he will help him, and deliver him from the hand of his enemies.

There are many New Testament fulfillments of the prophesies in Wisdom 2:12-24, e.g.:

Matthew 27:43: “He trusted in God; let him deliver him now, if he will have him: for he said, I am the Son of God.” Per the notes included with the original King James Bible, and as discussed in depth above.

2:19 Let us examine him with despitefulness and torture, that we may know his meekness, and prove his patience.

There are many New Testament fulfillments of the prophesies in Wisdom 2:12-24, e.g.:

John 18:22: And when he had thus spoken, one of the officers which stood by struck Jesus with the palm of his hand, saying, Answerest thou the high priest so?

Matthew 27:12And when he was accused of the chief priests and elders, he answered nothing.

2:20 Let us condemn him with a shameful death: for by his own saying he shall be respected.

There are many New Testament fulfillments of the prophesies in Wisdom 2:12-24, e.g.:

Galatians 3:13: Christ hath redeemed us from the curse of the law, being made a curse for us: for it is written, Cursed is every one that hangeth on a tree.

Hebrews 12:2: Looking unto Jesus the author and finisher of our faith; who for the joy that was set before him endured the cross, despising the shame, and is set down at the right hand of the throne of God.

Matthew 4:11: Then the devil leaveth him, and, behold, angels came and ministered unto him.

Matthew 26:53: Thinkest thou that I cannot now pray to my Father, and he shall presently give me more than twelve legions of angels?]

2:21 Such things they did imagine, and were deceived: for their own wickedness hath blinded them.

There are many New Testament fulfillments of the prophesies in Wisdom 2:12-24, e.g.:

Matthew 15:14: Let them alone: they be blind leaders of the blind. And if the blind lead the blind, both shall fall into the ditch.

Matthew 23:24: Ye blind guides, which strain at a gnat, and swallow a camel.

2:22 As for the mysteries of God, they knew them not: neither hoped they for the wages of righteousness, nor discerned a reward for blameless souls.

There are many New Testament fulfillments of the prophesies in Wisdom 2:12-24, e.g.:

1 Corinthians 2:8: Which none of the princes of this world knew: for had they known it, they would not have crucified the Lord of glory.

John 7:49: But this people who knoweth not the law are cursed.

John 8:55: Yet ye have not known him; but I know him: and if I should say, I know him not, I shall be a liar like unto you: but I know him, and keep his saying.

Romans 10:3: For they being ignorant of God’s righteousness, and going about to establish their own righteousness, have not submitted themselves unto the righteousness of God.

2:23 For God created man to be immortal, and made him to be an image of his own eternity.

There are many New Testament fulfillments of the prophesies in Wisdom 2:12-24, e.g.:

1 Corinthians15:45: And so it is written, The first man Adam was made a living soul; the last Adam was made a quickening spirit.

Matthew 19:16: And, behold, one came and said unto him, Good Master, what good thing shall I do, that I may have eternal life?

2:24 Nevertheless through envy of the devil came death into the world: and they that do hold of his side do find it.

The first time in Scripture/Apocrypha that the serpent of Genesis 3 is clearly identified with the devil, or Satan, as then later identified throughout the New Testament:

John 8:44: Ye are of your father the devil, and the lusts of your father ye will do. He was a murderer from the beginning, and abode not in the truth, because there is no truth in him. When he speaketh a lie, he speaketh of his own: for he is a liar, and the father of it.

Romans 16:20: And the God of peace shall bruise Satan under your feet shortly. The grace of our Lord Jesus Christ be with you. Amen.

Revelations 12:9: And the great dragon was cast out, that old serpent, called the Devil, and Satan, which deceiveth the whole world: he was cast out into the earth, and his angels were cast out with him.

Paul alludes to this verse many times:

Romans 5:12: Wherefore, as by one man sin entered into the world, and death by sin; and so death passed upon all men, for that all have sinned.

Hebrews 2:14 (For as much then as the children are partakers of flesh and blood, he also himself likewise took part of the same; that through death he might destroy him that had the power of death, that is, the devil), per E. H. Plumptre.

Lastly, the Greek word for “envy” is phthonos, which never appears in the Protestant Old Testament. In the Book of Wisdom, envy is directly opposed to wisdom (Wis 6:23 “Neither will I go with consuming envy; for such a man shall have no fellowship with wisdom”) and is depicted as the evil behind the Devil’s actions in Genesis (Wis 2:24). Envy was also the motivation behind the Crucifixion:

Matthew 27:18: 17Therefore when they were gathered together, Pilate said unto them, Whom will ye that I release unto you? Barabbas, or Jesus which is called Christ? 18For he knew that for envy they had delivered him.

Mark 15:10: 9But Pilate answered them, saying, Will ye that I release unto you the King of the Jews? 10For he knew that the chief priests had delivered him for envy.

In addition there is a linkage between envy/phthonos, murder, and the Devil (e.g., John 8:44 “Ye are of your father the devil, and the lusts of your father ye will do. He was a murderer from the beginning…”), which may explain so word choices and orderings in the New Testament:

Romans 1:29: Being filled with all unrighteousness, fornication, wickedness, covetousness, maliciousness; full of envy, murder, debate, deceit, malignity; whisperers,

Galatians 5:21: Envyings, murders, drunkenness, revellings, and such like: of the which I tell you before, as I have also told you in time past, that they which do such things shall not inherit the kingdom of God.

It may also explain what James is paraphrasing in James 4:5, a ‘quotation’ from Scripture that is not found in Scripture:

James 4:5-7 5Do ye think that the scripture saith in vain, “The spirit that dwelleth in us lusteth to envy?” … 7Submit yourselves therefore to God. Resist the devil, and he will flee from you.

Clement of Rome 96 AD: 1 Clement, 3: every one abandons the fear of God, … walks after his own wicked lusts, resuming the practice of an unrighteous and ungodly envy, by which death itself entered into the world. www.newadvent.org/fathers/1010.htm

3:1 But the souls of the righteous are in the hand of God, and there shall no torment touch them. 3:2 In the sight of the unwise they seemed to die: and their departure is taken for misery, 3:3 And their going from us to be utter destruction: but they are in peace. 3:4 For though they be punished in the sight of men, yet is their hope full of immortality.

1 Peter 1:13 (Wherefore gird up the loins of your mind, be sober, and hope to the end for the grace that is to be brought unto you at the revelation of Jesus Christ), per the notes included with the original King James Bible.

2 Corinthians 5:1 (For we know that if our earthly house of this tabernacle were dissolved, we have a building of God, an house not made with hands, eternal in the heavens), per the notes included with the original King James Bible.

Romans 8:24 (For we are saved by hope: but hope that is seen is not hope: for what a man seeth, why doth he yet hope for?), per the notes included with the original King James Bible.

3:5 And having been a little chastised, they shall be greatly rewarded: for God proved them, and found them worthy for himself. 3:6 As gold in the furnace hath he tried them, and received them as a burnt offering. 3:7 And in the time of their visitation they shall shine, and run to and fro like sparks among the stubble.

Matthew 13:43 (Then shall the righteous shine forth as the sun in the kingdom of their Father. Who hath ears to hear, let him hear), per the notes included with the original King James Bible.

3:8 They shall judge the nations, and have dominion over the people, and their Lord shall reign for ever.

1 Corinthians 6:2 (Do ye not know that the saints shall judge the world? and if the world shall be judged by you, are ye unworthy to judge the smallest matters?), per the notes included with the original King James Bible.

Matthew 19:28 (And Jesus said unto them, Verily I say unto you, That ye which have followed me, in the regeneration when the Son of man shall sit in the throne of his glory, ye also shall sit upon twelve thrones, judging the twelve tribes of Israel), per the notes included with the original King James Bible.

3:9 They that put their trust in him shall understand the truth: and such as be faithful in love shall abide with him: for grace and mercy is to his saints, and he hath care for his elect. 3:10 But the ungodly shall be punished according to their own imaginations, which have neglected the righteous, and forsaken the Lord.

Matthew 25:41 (Then shall he say also unto them on the left hand, Depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels), per the notes included with the original King James Bible.

3:11 For whoso despiseth wisdom and nurture, he is miserable, and their hope is vain, their labours unfruitful, and their works unprofitable: 3:12 Their wives are foolish, and their children wicked: 3:13 Their offspring is cursed. Wherefore blessed is the barren that is undefiled, which hath not known the sinful bed: she shall have fruit in the visitation of souls.

Hebrews 7:26 (For such an high priest became us, who is holy, harmless, undefiled, separate from sinners, and made higher than the heavens), per E. H. Plumptre, as part of showing that Apollos may have written the Book of Wisdom and the Epistle of the Hebrews.

3:14 And blessed is the eunuch, which with his hands hath wrought no iniquity, nor imagined wicked things against God: for unto him shall be given the special gift of faith, and an inheritance in the temple of the Lord more acceptable to his mind. 3:15 For glorious is the fruit of good labours: and the root of wisdom shall never fall away. 3:16 As for the children of adulterers, they shall not come to their perfection, and the seed of an unrighteous bed shall be rooted out. 3:17 For though they live long, yet shall they be nothing regarded: and their last age shall be without honour. 3:18 Or, if they die quickly, they have no hope, neither comfort in the day of trial. 3:19 For horrible is the end of the unrighteous generation.

4:1 Better it is to have no children, and to have virtue: for the memorial thereof is immortal: because it is known with God, and with men. 4:2 When it is present, men take example at it; and when it is gone, they desire it: it weareth a crown, and triumpheth for ever, having gotten the victory, striving for undefiled rewards.

4:3 But the multiplying brood of the ungodly shall not thrive, nor take deep rooting from bastard slips, nor lay any fast foundation. 4:4 For though they flourish in branches for a time; yet standing not last, they shall be shaken with the wind, and through the force of winds they shall be rooted out.

Matthew 7:19 (Every tree that bringeth not forth good fruit is hewn down, and cast into the fire), per the notes included with the original King James Bible.

4:5 The imperfect branches shall be broken off, their fruit unprofitable, not ripe to eat, yea, meet for nothing. 4:6 For children begotten of unlawful beds are witnesses of wickedness against their parents in their trial. 4:7 But though the righteous be prevented with death, yet shall he be in rest. 4:8 For honourable age is not that which standeth in length of time, nor that is measured by number of years. 4:9 But wisdom is the gray hair unto men, and an unspotted life is old age. 4:10 He pleased God, and was beloved of him: so that living among sinners he was translated.

Hebrews 11:5 (By faith Enoch was translated that he should not see death; and was not found, because God had translated him: for before his translation he had this testimony, that he pleased God), per the notes included with the original King James Bible.

Also per E. H. Plumptre, as part of showing that Apollos may have written the Book of Wisdom and the Epistle of the Hebrews.

In addition, Plumptre also identifies as a cross reference Hebrews 12:28: Wherefore we receiving a kingdom which cannot be moved, let us have grace, whereby we may serve God acceptably with reverence and godly fear.

4:11 Yea speedily was he taken away, lest that wickedness should alter his understanding, or deceit beguile his soul. 4:12 For the bewitching of naughtiness doth obscure things that are honest; and the wandering of concupiscence doth undermine the simple mind. 4:13 He, being made perfect in a short time, fulfilled a long time:

Hebrews 2:10: For it became him, for whom are all things, and by whom are all things, in bringing many sons unto glory, to make the captain of their salvation perfect through sufferings, per E. H. Plumptre.

4:14 For his soul pleased the Lord: therefore hasted he to take him away from among the wicked. 4:15 This the people saw, and understood it not, neither laid they up this in their minds, That his grace and mercy is with his saints, and that he hath respect unto his chosen. 4:16 Thus the righteous that is dead shall condemn the ungodly which are living; and youth that is soon perfected the many years and old age of the unrighteous. 4:17 For they shall see the end of the wise, and shall not understand what God in his counsel hath decreed of him, and to what end the Lord hath set him in safety. 4:18 They shall see him, and despise him; but God shall laugh them to scorn: and they shall hereafter be a vile carcase, and a reproach among the dead for evermore. 4:19 For he shall rend them, and cast them down headlong, that they shall be speechless; and he shall shake them from the foundation; and they shall be utterly laid waste, and be in sorrow; and their memorial shall perish. 4:20 And when they cast up the accounts of their sins, they shall come with fear: and their own iniquities shall convince them to their face.

5:1 Then shall the righteous man stand in great boldness before the face of such as have afflicted him, and made no account of his labours.

Hebrews 10:19 (Having therefore, brethren, boldness to enter into the holiest by the blood of Jesus), per E. H. Plumptre, as part of showing that Apollos may have written the Book of Wisdom and the Epistle of the Hebrews.

5:2 When they see it, they shall be troubled with terrible fear, and shall be amazed at the strangeness of his salvation, so far beyond all that they looked for. 5:3 And they repenting and groaning for anguish of spirit shall say within themselves, This was he, whom we had sometimes in derision, and a proverb of reproach: 5:4 We fools accounted his life madness, and his end to be without honour: 5:5 How is he numbered among the children of God, and his lot is among the saints! 5:6 Therefore have we erred from the way of truth, and the light of righteousness hath not shined unto us, and the sun of righteousness rose not upon us. 5:7 We wearied ourselves in the way of wickedness and destruction: yea, we have gone through deserts, where there lay no way: but as for the way of the Lord, we have not known it. 5:8 What hath pride profited us? or what good hath riches with our vaunting brought us?

There are many New Testament fulfillments of the prophesies in Wisdom 5:1-8, e.g.:

Matthew 27:54 (Now when the centurion, and they that were with him, watching Jesus, saw the earthquake, and those things that were done, they feared greatly, saying, Truly this was the Son of God).

5:9 All those things are passed away like a shadow, and as a post that hasted by; 5:10 And as a ship that passeth over the waves of the water, which when it is gone by, the trace thereof cannot be found, neither the pathway of the keel in the waves; 5:11 Or as when a bird hath flown through the air, there is no token of her way to be found, but the light air being beaten with the stroke of her wings and parted with the violent noise and motion of them, is passed through, and therein afterwards no sign where she went is to be found; 5:12 Or like as when an arrow is shot at a mark, it parteth the air, which immediately cometh together again, so that a man cannot know where it went through: 5:13 Even so we in like manner, as soon as we were born, began to draw to our end, and had no sign of virtue to shew; but were consumed in our own wickedness. 5:14 For the hope of the ungodly is like dust that is blown away with the wind; like a thin froth that is driven away with the storm; like as the smoke which is dispersed here and there with a tempest, and passeth away as the remembrance of a guest that tarrieth but a day.

James 1:11: But the rich, in that he is made low: because as the flower of the grass he shall pass away. For the sun is no sooner risen with a burning heat, but it withereth the grass, and the flower thereof falleth, and the grace of the fashion of it perisheth: so also shall the rich man fade away in his ways. Per the notes included with the original King James Bible.

5:15 But the righteous live for evermore; their reward also is with the Lord, and the care of them is with the most High. 5:16 Therefore shall they receive a glorious kingdom, and a beautiful crown from the Lord’s hand: for with his right hand shall he cover them, and with his arm shall he protect them. 5:17 He shall take to him his jealousy for complete armour, and make the creature his weapon for the revenge of his enemies. 5:18 He shall put on righteousness as a breastplate, and true judgment instead of an helmet. 5:19 He shall take holiness for an invincible shield. 5:20 His severe wrath shall he sharpen for a sword, and the world shall fight with him against the unwise.

Ephesians 6:13-17: 13Wherefore take unto you the whole armour of God, that ye may be able to withstand in the evil day, and having done all, to stand.14Stand therefore, having your loins girt about with truth, and having on the breastplate of righteousness; 15And your feet shod with the preparation of the gospel of peace;16Above all, taking the shield of faith, wherewith ye shall be able to quench all the fiery darts of the wicked. 17And take the helmet of salvation, and the sword of the Spirit, which is the word of God.

(Ephesians uses a Greek word for the armor (of God) that is only found in the Book of Wisdom, not in Isaiah 59).

5:21 Then shall the right aiming thunderbolts go abroad; and from the clouds, as from a well drawn bow, shall they fly to the mark. 5:22 And hailstones full of wrath shall be cast as out of a stone bow, and the water of the sea shall rage against them, and the floods shall cruelly drown them. 5:23 Yea, a mighty wind shall stand up against them, and like a storm shall blow them away: thus iniquity shall lay waste the whole earth, and ill dealing shall overthrow the thrones of the mighty.

6:1 Hear therefore, O ye kings, and understand; learn, ye that be judges of the ends of the earth. 6:2 Give ear, ye that rule the people, and glory in the multitude of nations. 6:3 For power is given you of the Lord, and sovereignty from the Highest, who shall try your works, and search out your counsels.

Romans 13:2: Let every soul be subject unto the higher powers. For there is no power but of God: the powers that be are ordained of God. Whosoever therefore resisteth the power, resisteth the ordinance of God: and they that resist shall receive to themselves damnation. Per the notes included with the original King James Bible.

6:4 Because, being ministers of his kingdom, ye have not judged aright, nor kept the law, nor walked after the counsel of God; 6:5 Horribly and speedily shall he come upon you: for a sharp judgment shall be to them that be in high places. 6:6 For mercy will soon pardon the meanest: but mighty men shall be mightily tormented.

Luke 1:51-53: 51 … he hath scattered the proud in the imagination of their hearts. 52He hath put down the mighty from their seats, and exalted them of low degree. 53He hath filled the hungry with good things; and the rich he hath sent empty away.

6:7 For he which is Lord over all shall fear no man’s person, neither shall he stand in awe of any man’s greatness: for he hath made the small and great, and careth for all alike.

1 Peter1:17 And if ye call on the Father, who without respect of persons judgeth according to every man’s work, pass the time of your sojourning here in fear: Per the notes included with the original King James Bible.

Acts 10:34 Then Peter opened his mouth, and said, Of a truth I perceive that God is no respecter of persons. Per the notes included with the original King James Bible.

Colossians 3:25 But he that doeth wrong shall receive for the wrong which he hath done: and there is no respect of persons. Per the notes included with the original King James Bible.

Ephesians 6:9 And, ye masters, do the same things unto them, forbearing threatening: knowing that your Master also is in heaven; neither is there respect of persons with him. Per the notes included with the original King James Bible.

Galatians 2:6 But of these who seemed to be somewhat, (whatsoever they were, it maketh no matter to me: God accepteth no man’s person:) for they who seemed to be somewhat in conference added nothing to me. Per the notes included with the original King James Bible.

Romans 2:11 For there is no respect of persons with God. Per the notes included with the original King James Bible.

6:8 But a sore trial shall come upon the mighty. 6:9 Unto you therefore, O kings, do I speak, that ye may learn wisdom, and not fall away. 6:10 For they that keep holiness holily shall be judged holy: and they that have learned such things shall find what to answer. 6:11 Wherefore set your affection upon my words; desire them, and ye shall be instructed. 6:12 Wisdom is glorious, and never fadeth away: yea, she is easily seen of them that love her, and found of such as seek her. 6:13 She preventeth them that desire her, in making herself first known unto them. 6:14 Whoso seeketh her early shall have no great travail: for he shall find her sitting at his doors. 6:15 To think therefore upon her is perfection of wisdom: and whoso watcheth for her shall quickly be without care.

Hebrews 6:1 Therefore leaving the principles of the doctrine of Christ, let us go on unto perfection; not laying again the foundation of repentance from dead works, and of faith toward God. Per E. H. Plumptre, as part of showing that Apollos may have written the Book of Wisdom and the Epistle of the Hebrews.

6:16 For she goeth about seeking such as are worthy of her, sheweth herself favourably unto them in the ways, and meeteth them in every thought. 6:17 For the very true beginning of her is the desire of discipline; and the care of discipline is love; 6:18 And love is the keeping of her laws; and the giving heed unto her laws is the assurance of incorruption;

Hebrews 6:6 If they shall fall away, to renew them again unto repentance; seeing they crucify to themselves the Son of God afresh, and put him to an open shame. Per E. H. Plumptre, as part of showing that Apollos may have written the Book of Wisdom and the Epistle of the Hebrews.

6:19 And incorruption maketh us near unto God:

Irenaeus of Lyon 180 AD Against Heresies 4, 38, 3: cited along with 1 Corinthians etc. without qualification: “…the beholding of God is productive of immortality, but immortality renders one near unto God.”

Eusebius 324 AD Church History 5, 8, 8: [Re: Irenaeus] And he uses almost the precise words of the Wisdom of Solomon, saying: The vision of God produces immortality, but immortality renders us near to God. He mentions also the memoirs of a certain apostolic presbyter, whose name he passes by in silence, and gives his expositions of the sacred Scriptures.

6:20 Therefore the desire of wisdom bringeth to a kingdom. 6:21 If your delight be then in thrones and sceptres, O ye kings of the people, honour wisdom, that ye may reign for evermore. 6:22 As for wisdom, what she is, and how she came up, I will tell you, and will not hide mysteries from you: but will seek her out from the beginning of her nativity, and bring the knowledge of her into light, and will not pass over the truth. 6:23 Neither will I go with consuming envy; for such a man shall have no fellowship with wisdom. 6:24 But the multitude of the wise is the welfare of the world: and a wise king is the upholding of the people. 6:25 Receive therefore instruction through my words, and it shall do you good.

7:1 I myself also am a mortal man, like to all, and the offspring of him that was first made of the earth, 7:2 And in my mother’s womb was fashioned to be flesh in the time of ten months, being compacted in blood, of the seed of man, and the pleasure that came with sleep. 7:3 And when I was born, I drew in the common air, and fell upon the earth, which is of like nature, and the first voice which I uttered was crying, as all others do. 7:4 I was nursed in swaddling clothes, and that with cares. 7:5 For there is no king that had any other beginning of birth. 7:6 For all men have one entrance into life, and the like going out.

1 Timothy 6:7 For we brought nothing into this world, and it is certain we can carry nothing out. Per the notes included with the original King James Bible.

Hebrews 10:19 Having therefore, brethren, boldness to enter into the holiest by the blood of Jesus. Per E. H. Plumptre, as part of showing that Apollos may have written the Book of Wisdom and the Epistle of the Hebrews.

7:7 Wherefore I prayed, and understanding was given me: I called upon God, and the spirit of wisdom came to me. 7:8 I preferred her before sceptres and thrones, and esteemed riches nothing in comparison of her. 7:9 Neither compared I unto her any precious stone, because all gold in respect of her is as a little sand, and silver shall be counted as clay before her. 7:10 I loved her above health and beauty, and chose to have her instead of light: for the light that cometh from her never goeth out. 7:11 All good things together came to me with her, and innumerable riches in her hands.

Matthew 6:33 But seek ye first the kingdom of God, and his righteousness; and all these things shall be added unto you. Per the notes included with the original King James Bible. Compare the preceding verses plus 7:14 (seek Wisdom first) to Matthew 6:25-33 (seek first the Kingdom of God).

7:12 And I rejoiced in them all, because wisdom goeth before them: and I knew not that she was the mother of them. 7:13 I learned diligently, and do communicate her liberally: I do not hide her riches. 7:14 For she is a treasure unto men that never faileth: which they that use become the friends of God, being commended for the gifts that come from learning. 7:15 God hath granted me to speak as I would, and to conceive as is meet for the things that are given me: because it is he that leadeth unto wisdom, and directeth the wise.

Beginning (7:15-7:21) of a declaration that the Book of Wisdom is Divinely inspired.

7:16 For in his hand are both we and our words; all wisdom also, and knowledge of workmanship. 7:17 For he hath given me certain knowledge of the things that are, namely, to know how the world was made, and the operation of the elements: 7:18 The beginning, ending, and midst of the times: the alterations of the turning of the sun, and the change of seasons: 7:19 The circuits of years, and the positions of stars: 7:20 The natures of living creatures, and the furies of wild beasts: the violence of winds, and the reasonings of men: the diversities of plants and the virtues of roots:

Matthew 15:22 As discussed above, the title “Son of David” was part of a Solomon typology that identified Jesus as a healer and particularly as an exorcist. … By addressing Jesus as “son of David,” the woman [“Have mercy on me, O Lord, thou Son of David; my daughter is grievously vexed with a devil”] may have been expressing her confidence in Jesus’s authority over demons.

7:21 And all such things as are either secret or manifest, them I know. 7:22 For wisdom, which is the worker of all things, taught me: for in her is an understanding spirit holy, one only, manifold, subtil, lively, clear, undefiled, plain, not subject to hurt, loving the thing that is good quick, which cannot be letted, ready to do good,

There are many New Testament fulfillments of the prophesies in Wisdom 7:21-30, e.g.:

John 1:3 All things were made by him; and without him was not any thing made that was made.

John 1:14 And the Word was made flesh, and dwelt among us, (and we beheld his glory, the glory as of the only begotten of the Father,) full of grace and truth. Per Gary G. Michuta’s “Case for the Deuterocanon”), the word for “only-begotten” (monogenes) appears only in John and the Book of Wisdom, 7:22.

John 1:18 No man hath seen God at any time; the only begotten Son, which is in the bosom of the Father, he hath declared him.

1 John 4:9 In this was manifested the love of God toward us, because that God sent his only begotten Son into the world, that we might live through him.

Colossians 1:16-17 Who is the image of the invisible God, the firstborn of every creature: For by him were all things created, that are in heaven, and that are in earth, visible and invisible, whether they be thrones, or dominions, or principalities, or powers: all things were created by him, and for him: And he is before all things, and by him all things consist.

Hebrews 1:1 God, who at sundry times and in divers manners spake in time past unto the fathers by the prophets. Per E. H. Plumptre, as part of showing that Apollos may have written the Book of Wisdom and the Epistle of the Hebrews. (Divers manners = manifold).

Hebrews 1:2 Hath in these last days spoken unto us by his Son, whom he hath appointed heir of all things, by whom also he made the worlds. (For wisdom, which is the worker of all things…).

Hebrews 4:12 For the word of God is quick, and powerful, and sharper than any twoedged sword, piercing even to the dividing asunder of soul and spirit, and of the joints and marrow, and is a discerner of the thoughts and intents of the heart. (discerner of the thoughts and intents of the heart = …for in her is an understanding spirit …subtil…).

Galatians 4:6 And because ye are sons, God hath sent forth the Spirit of his Son into your hearts, crying, Abba, Father. (…for in her is an understanding spirit …)

Ephesians 3:10 To the intent that now unto the principalities and powers in heavenly places might be known by the church the manifold wisdom of God,

Matthew 15:22 Per the Evangelical Biblical Theology Commentary (i.e., that God taught Solomon the secrets of casting out demons and that Solomon recorded these secrets for the benefit of others; see 7:20).

7:23 Kind to man, steadfast, sure, free from care, having all power, overseeing all things, and going through all understanding, pure, and most subtil, spirits.

There are many New Testament fulfillments of the prophesies in Wisdom 7:21-30, e.g.:

John 1:50 Nathanael saith unto him, Whence knowest thou me? Jesus answered and said unto him, Before that Philip called thee, when thou wast under the fig tree, I saw thee. Nathanael answered and saith unto him, Rabbi, thou art the Son of God; thou art the King of Israel. Jesus answered and said unto him, Because I said unto thee, I saw thee under the fig tree, believest thou? thou shalt see greater things than these. (… overseeing all things…).

John 5:20 Then answered Jesus and said unto them, Verily, verily, I say unto you, The Son can do nothing of himself, but what he seeth the Father do: for what things soever he doeth, these also doeth the Son likewise. For the Father loveth the Son, and sheweth him all things that himself doeth: and he will shew him greater works than these, that ye may marvel. (… having all power…).

John 16:31 Now are we sure that thou knowest all things, and needest not that any man should ask thee: by this we believe that thou camest forth from God. Jesus answered them, Do ye now believe? (… overseeing all things…).

Revelation 1:8 I am Alpha and Omega, the beginning and the ending, saith the Lord, which is, and which was, and which is to come, the Almighty. (… having all power…).

James 3:17 In Jas 3:17, wisdom from above is designated by seven qualities, recalling the famous twenty-one qualities of wisdom in Wis 7:22- 23.

7:24 For wisdom is more moving than any motion: she passeth and goeth through all things by reason of her pureness.

There are many New Testament fulfillments of the prophesies in Wisdom 7:21-30, e.g.:

Hebrews 4:12-13 For the word of God is quick, and powerful, and sharper than any twoedged sword, piercing even to the dividing asunder of soul and spirit, and of the joints and marrow, and is a discerner of the thoughts and intents of the heart. Neither is there any creature that is not manifest in his sight: but all things are naked and opened unto the eyes of him with whom we have to do.

James 3:17-18 17But the wisdom that is from above is first pure, then peaceable, gentle, and easy to be intreated, full of mercy and good fruits, without partiality, and without hypocrisy. 18And the fruit of righteousness is sown in peace of them that make peace.

7:25 For she is the breath of the power of God, and a pure influence flowing from the glory of the Almighty: therefore can no defiled thing fall into her.

There are many New Testament fulfillments of the prophesies in Wisdom 7:21-30, e.g.:

1 Corinthians 1:24: But unto them which are called, both Jews and Greeks, Christ the power of God, and the wisdom of God.

Hebrews 1:1-3 God, who at sundry times and in divers manners spake in time past unto the fathers by the prophets, Hath in these last days spoken unto us by his Son, whom he hath appointed heir of all things, by whom also he made the worlds; Who being the brightness of his glory, and the express image of his person, and upholding all things by the word of his power, when he had by himself purged our sins, sat down on the right hand of the Majesty on high.

Hebrews 4:15 For we have not an high priest which cannot be touched with the feeling of our infirmities; but was in all points tempted like as we are, yet without sin.

James 4:8 Draw nigh to God, and he will draw nigh to you. Cleanse your hands, ye sinners; and purify your hearts, ye double minded.

John 14:9 Jesus saith unto him, Have I been so long time with you, and yet hast thou not known me, Philip? he that hath seen me hath seen the Father; and how sayest thou then, Shew us the Father?

Mark 10:18 And Jesus said unto him, Why callest thou me good? there is none good but one, that is, God.

Revelation 21:22-27 And I saw no temple therein: for the Lord God Almighty and the Lamb are the temple of it. And the city had no need of the sun, neither of the moon, to shine in it: for the glory of God did lighten it, and the Lamb is the light thereof. And the nations of them which are saved shall walk in the light of it: and the kings of the earth do bring their glory and honour into it. And the gates of it shall not be shut at all by day: for there shall be no night there. And they shall bring the glory and honour of the nations into it. And there shall in no wise enter into it any thing that defileth, neither whatsoever worketh abomination, or maketh a lie: but they which are written in the Lamb’s book of life.

7:26 For she is the brightness of the everlasting light, the unspotted mirror of the power of God, and the image of his goodness.

There are many New Testament fulfillments of the prophesies in Wisdom 7:21-30, e.g.:

Hebrews 1:3 Who being the brightness of his glory, and the express image of his person, and upholding all things by the word of his power, when he had by himself purged our sins, sat down on the right hand of the Majesty on high;Per the notes included with the original King James Bible. Discussed above; the Greek word for reflecting (as in a mirror: reflecting God) is used only in Hebrews 1:3 and Wisdom 7:26

Also per E. H. Plumptre, as part of showing that Apollos may have written the Book of Wisdom and the Epistle of the Hebrews.

John 1:14 Per R.C.H. Lenski John 1:14: The phrase “from the Father”‘ is coordinate with “as of the Only-begotten,” both equally modifying “glory.” What these witnesses beheld was “glory from the Father,” a glory so great, so truly divine, resulting from the eternal relation of the Logos to the Father and thus shining forth in the Incarnate Son. This was the kabod Yaweh revealed in the Old Testament in a variety of ways, because of which also the Son is called “the effulgence of his glory, and the very image (impress) of his sub-stance,” Heb. 1:3.

Colossians 1:15Who is the image of the invisible God, the firstborn of every creature.

7:27 And being but one, she can do all things: and remaining in herself, she maketh all things new: and in all ages entering into holy souls, she maketh them friends of God, and prophets.

There are many New Testament fulfillments of the prophesies in Wisdom 7:21-30, e.g.:

Revelation 21:5 And he [Jesus, the Divine Word] that sat upon the throne said, Behold, I make all things new.

2 Corinthians 5:17 Therefore if any man be in Christ, he is a new creature: old things are passed away; behold, all things are become new

Hebrews 13:8 Jesus Christ the same yesterday, and today, and forever.

Matthew 19:26 But Jesus beheld them, and said unto them, With men this is impossible; but with God all things are possible.

7:28 For God loveth none but him that dwelleth with wisdom. (Some modern translations of Wisdom 7:28: And passing into holy souls from age to age, she produces friends of God and prophets).

There are many New Testament fulfillments of the prophesies in Wisdom 7:21-30, e.g.:

John 8:58 Jesus said unto them, Verily, verily, I say unto you, Before Abraham was, I am.

1 John 1:7 But if we walk in the light, as he is in the light, we have fellowship one with another, and the blood of Jesus Christ his Son cleanseth us from all sin.

1 John 5:12 He that hath the Son hath life; and he that hath not the Son of God hath not life.

Hebrews 13:21 Make you perfect in every good work to do his will, working in you that which is wellpleasing in his sight, through Jesus Christ; to whom be glory for ever and ever. Amen.

James 2:23 And the scripture was fulfilled which saith, Abraham believed God, and it was imputed unto him for righteousness: and he was called the Friend of God.

Romans 8:10 But ye are not in the flesh, but in the Spirit, if so be that the Spirit of God dwell in you. Now if any man have not the Spirit of Christ, he is none of his. And if Christ be in you, the body is dead because of sin; but the Spirit is life because of righteousness.

7:29 For she is more beautiful than the sun, and above all the order of stars: being compared with the light, she is found before it.

There are many New Testament fulfillments of the prophesies in Wisdom 7:21-30, e.g.:

1 John 1:7 This then is the message which we have heard of him, and declare unto you, that God is light, and in him is no darkness at all. If we say that we have fellowship with him, and walk in darkness, we lie, and do not the truth: But if we walk in the light, as he is in the light, we have fellowship one with another, and the blood of Jesus Christ his Son cleanseth us from all sin.

1 Timothy 6:16 Which in his times he shall shew, who is the blessed and only Potentate, the King of kings, and Lord of lords; Who only hath immortality, dwelling in the light which no man can approach unto; whom no man hath seen, nor can see: to whom be honour and power everlasting. Amen.

John 1:4 In him was life; and the life was the light of men.

John 1:9 That was the true Light, which lighteth every man that cometh into the world.

7:30 For after this cometh night: but vice shall not prevail against wisdom.

There are many New Testament fulfillments of the prophesies in Wisdom 7:21-30, e.g.:

John 1:5 And the light shineth in darkness; and the darkness comprehended it not.

8:1 Wisdom reacheth from one end to another mightily: and sweetly doth she order all things. 8:2 I loved her, and sought her out from my youth, I desired to make her my spouse, and I was a lover of her beauty. 8:3 In that she is conversant with God, she magnifieth her nobility: yea, the Lord of all things himself loved her. 8:4 For she is privy to the mysteries of the knowledge of God, and a lover of his works. 8:5 If riches be a possession to be desired in this life; what is richer than wisdom, that worketh all things? 8:6 And if prudence work; who of all that are is a more cunning workman than she? 8:7 And if a man love righteousness her labours are virtues: for she teacheth temperance and prudence, justice and fortitude: which are such things, as men can have nothing more profitable in their life. 8:8 If a man desire much experience, she knoweth things of old, and conjectureth aright what is to come: she knoweth the subtilties of speeches, and can expound dark sentences: she foreseeth signs and wonders, and the events of seasons and times. 8:9 Therefore I purposed to take her to me to live with me, knowing that she would be a counsellor of good things, and a comfort in cares and grief. 8:10 For her sake I shall have estimation among the multitude, and honour with the elders, though I be young. 8:11 I shall be found of a quick conceit in judgment, and shall be admired in the sight of great men. 8:12 When I hold my tongue, they shall bide my leisure, and when I speak, they shall give good ear unto me: if I talk much, they shall lay their hands upon their mouth. 8:13 Moreover by the means of her I shall obtain immortality, and leave behind me an everlasting memorial to them that come after me. 8:14 I shall set the people in order, and the nations shall be subject unto me. 8:15 Horrible tyrants shall be afraid, when they do but hear of me; I shall be found good among the multitude, and valiant in war. 8:16 After I am come into mine house, I will repose myself with her: for her conversation hath no bitterness; and to live with her hath no sorrow, but mirth and joy. 8:17 Now when I considered these things in myself, and pondered them in my heart, how that to be allied unto wisdom is immortality; 8:18 And great pleasure it is to have her friendship; and in the works of her hands are infinite riches; and in the exercise of conference with her, prudence; and in talking with her, a good report; I went about seeking how to take her to me. 8:19 For I was a witty child, and had a good spirit. 8:20 Yea rather, being good, I came into a body undefiled. 8:21 Nevertheless, when I perceived that I could not otherwise obtain her, except God gave her me; and that was a point of wisdom also to know whose gift she was; I prayed unto the Lord, and besought him, and with my whole heart I said,

1 Corinthians 1:30: But of him are ye in Christ Jesus, who of God is made unto us wisdom, and righteousness, and sanctification, and redemption.

Hebrews 7:25: Wherefore he is able also to save them to the uttermost that come unto God by him, seeing he ever liveth to make intercession for them. Per E. H. Plumptre, as part of showing that Apollos may have written the Book of Wisdom and the Epistle of the Hebrews.

9:1 O God of my fathers, and Lord of mercy, who hast made all things with thy word, 9:2 And ordained man through thy wisdom, that he should have dominion over the creatures which thou hast made,

John 1:1-18 John’s Prologue (In the beginning was the Word, and the Word was with God, and the Word was God. … And the Word was made flesh, and dwelt among us (and we beheld his glory, the glory as of the only begotten of the Father)) identifies Jesus with God’s Word (Greek: logos) and with Divine wisdom. Wisdom 9:1-2 related God’s “word” to His “wisdom.”

1 John 1:1 That which was from the beginning, which we have heard, which we have seen with our eyes, which we have looked upon, and our hands have handled, of the Word of life.

Revelation 19:13 And he was clothed with a vesture dipped in blood: and his name is called The Word of God.

Colossians 1:15-20 also identifies Jesus as the Word of God (implicitly: by him were all things created, etc.), and then makes many allusions to the Book of Wisdom (see 1:7, 7:22-26, 9:9; see also 6:7).

Hebrews 3:4 For every house is builded by some man; but he that built all things is God. Per E. H. Plumptre, as part of showing that Apollos may have written the Book of Wisdom and the Epistle of the Hebrews.

9:3 And order the world according to equity and righteousness, and execute judgment with an upright heart:

Luke 1:75 In holiness and righteousness before him, all the days of our life. (the Greek phrase translated as ‘according to equity and righteousness’ in Wisdom 9:3 is not found elsewhere in the Old Testament but was used in Luke 1:75 and Ephesians 4:24).

Ephesians 4:24 And that ye put on the new man, which after God is created in righteousness and true holiness. (the Greek phrase translated as ‘according to equity and righteousness’ in Wisdom 9:3 is not found elsewhere in the Old Testament but was used in Luke 1:75 and Ephesians 4:24).

9:4 Give me wisdom, that sitteth by thy throne; and reject me not from among thy children: 9:5 For I thy servant and son of thine handmaid am a feeble person, and of a short time, and too young for the understanding of judgment and laws. 9:6 For though a man be never so perfect among the children of men, yet if thy wisdom be not with him, he shall be nothing regarded. 9:7 Thou hast chosen me to be a king of thy people, and a judge of thy sons and daughters: 9:8 Thou hast commanded me to build a temple upon thy holy mount, and an altar in the city wherein thou dwellest, a resemblance of the holy tabernacle, which thou hast prepared from the beginning. 9:9 And wisdom was with thee: which knoweth thy works, and was present when thou madest the world, and knew what was acceptable in thy sight, and right in thy commandments.

John 1:1-3: In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made by him; and without him was not any thing made that was made.

Colossians 1:17: And he is before all things, and by him all things consist.

9:10 O send her out of thy holy heavens, and from the throne of thy glory, that being present she may labour with me, that I may know what is pleasing unto thee. 9:11 For she knoweth and understandeth all things, and she shall lead me soberly in my doings, and preserve me in her power. 9:12 So shall my works be acceptable, and then shall I judge thy people righteously, and be worthy to sit in my father’s seat. 9:13 For what man is he that can know the counsel of God? or who can think what the will of the Lord is?

1 Corinthians 2:16: For who hath known the mind of the Lord, that he may instruct him? But we have the mind of Christ. Per the notes included with the original King James Bible.

Romans 11:34: For who hath known the mind of the Lord? or who hath been his counsellor? Per the notes included with the original King James Bible.

9:14 For the thoughts of mortal men are miserable, and our devices are but uncertain. 9:15 For the corruptible body presseth down the soul, and the earthy tabernacle weigheth down the mind that museth upon many things.

Romans 7:24 O wretched man that I am! who shall deliver me from the body of this death?

9:16 And hardly do we guess aright at things that are upon earth, and with labour do we find the things that are before us: but the things that are in heaven who hath searched out?

John 3:12: If I have told you earthly things, and ye believe not, how shall ye believe, if I tell you of heavenly things?

9:17 And thy counsel who hath known, except thou give wisdom, and send thy Holy Spirit from above? 9:18 For so the ways of them which lived on the earth were reformed, and men were taught the things that are pleasing unto thee, and were saved through wisdom.

Romans 8:1-14: The Book of Wisdom 9:17-18 correlates the Holy Spirit with Wisdom, by whom “men were taught the things that are pleasing unto thee, and were saved through wisdom.” Compare the point of Romans 8:1-14 (beginning with “There is therefore now no condemnation to them which are in Christ Jesus, who walk not after the flesh, but after the Spirit” and ending with “For as many as are led by the Spirit of God, they are the sons of God”).

1 Corinthians 2:6-13 also makes the same point: “… 7But we speak the wisdom of God in a mystery, even the hidden wisdom, which God ordained before the world unto our glory … 10But God hath revealed them unto us by his Spirit… 11For what man knoweth the things of a man, save the spirit of man which is in him? even so the things of God knoweth no man, but the Spirit of God… 12Now we have received, not the spirit of the world, but the spirit which is of God; that we might know the things that are freely given to us of God. 13Which things also we speak, not in the words which man’s wisdom teacheth, but which the Holy Ghost teacheth; comparing spiritual things with spiritual.”

10:1 She preserved the first formed father of the world, that was created alone, and brought him out of his fall, 10:2 And gave him power to rule all things. 10:3 But when the unrighteous went away from her in his anger, he perished also in the fury wherewith he murdered his brother. 10:4 For whose cause the earth being drowned with the flood, wisdom again preserved it, and directed the course of the righteous in a piece of wood of small value.

Justin Martyr 155 AD Dialogue with Trypho 137-138: And as they kept silence, I continued: My friends I now refer to the Scriptures as the Seventy have interpreted them; … I shall add one remark to what I have said, and conclude… Accordingly, when the prophet says, ‘I saved you in the times of Noah,’ … he addresses the people who are equally faithful to God, and possess the same signs. … I mean, that by water, faith, and wood, those who are afore-prepared, and who repent of the sins which they have committed, shall escape from the impending judgment of God. www.newadvent.org/‌fathers/01289.htm

10:5 Moreover, the nations in their wicked conspiracy being confounded, she found out the righteous, and preserved him blameless unto God, and kept him strong against his tender compassion toward his son. 10:6 When the ungodly perished, she delivered the righteous man, who fled from the fire which fell down upon the five cities. 10:7 Of whose wickedness even to this day the waste land that smoketh is a testimony, and plants bearing fruit that never come to ripeness: and a standing pillar of salt is a monument of an unbelieving soul. 10:8 For regarding not wisdom, they gat not only this hurt, that they knew not the things which were good; but also left behind them to the world a memorial of their foolishness: so that in the things wherein they offended they could not so much as be hid. 10:9 But wisdom delivered from pain those that attended upon her. 10:10 When the righteous fled from his brother’s wrath she guided him in right paths, shewed him the kingdom of God, and gave him knowledge of holy things, made him rich in his travels, and multiplied the fruit of his labours. 10:11 In the covetousness of such as oppressed him she stood by him, and made him rich. 10:12 She defended him from his enemies, and kept him safe from those that lay in wait, and in a sore conflict she gave him the victory; that he might know that goodness is stronger than all. 10:13 When the righteous was sold, she forsook him not, but delivered him from sin: she went down with him into the pit,

Acts 7:9-10: God was with him, and delivered him out of all his afflictions, and gave him favour and wisdom in the sight of Pharaoh king of Egypt; and he made him governor over Egypt and all his house. Per the notes included with the original King James Bible.

10:14 And left him not in bonds, till she brought him the sceptre of the kingdom, and power against those that oppressed him: as for them that had accused him, she shewed them to be liars, and gave him perpetual glory. 10:15 She delivered the righteous people and blameless seed from the nation that oppressed them. 10:16 She entered into the soul of the servant of the Lord, and withstood dreadful kings in wonders and signs; 10:17 Rendered to the righteous a reward of their labours, guided them in a marvellous way, and was unto them for a cover by day, and a light of stars in the night season; 10:18 Brought them through the Red sea, and led them through much water: 10:19 But she drowned their enemies, and cast them up out of the bottom of the deep. 10:20 Therefore the righteous spoiled the ungodly, and praised thy holy name, O Lord, and magnified with one accord thine hand, that fought for them. 10:21 For wisdom opened the mouth of the dumb, and made the tongues of them that cannot speak eloquent.

11:1 She prospered their works in the hand of the holy prophet. 11:2 They went through the wilderness that was not inhabited, and pitched tents in places where there lay no way. 11:3 They stood against their enemies, and were avenged of their adversaries. 11:4 When they were thirsty, they called upon thee, and water was given them out of the flinty rock, and their thirst was quenched out of the hard stone. 11:5 For by what things their enemies were punished, by the same they in their need were benefited. 11:6 For instead of a perpetual running river troubled with foul blood, 11:7 For a manifest reproof of that commandment, whereby the infants were slain, thou gavest unto them abundance of water by a means which they hoped not for: 11:8 Declaring by that thirst then how thou hadst punished their adversaries. 11:9 For when they were tried albeit but in mercy chastised, they knew how the ungodly were judged in wrath and tormented, thirsting in another manner than the just. 11:10 For these thou didst admonish and try, as a father: but the other, as a severe king, thou didst condemn and punish. 11:11 Whether they were absent or present, they were vexed alike. 11:12 For a double grief came upon them, and a groaning for the remembrance of things past. 11:13 For when they heard by their own punishments the other to be benefited, they had some feeling of the Lord. 11:14 For whom they respected with scorn, when he was long before thrown out at the casting forth of the infants, him in the end, when they saw what came to pass, they admired. 11:15 But for the foolish devices of their wickedness, wherewith being deceived they worshipped serpents void of reason, and vile beasts, thou didst send a multitude of unreasonable beasts upon them for vengeance;

Romans 1:23: And changed the glory of the uncorruptible God into an image made like to corruptible man, and to birds, and fourfooted beasts, and creeping things.

(Romans 1:20-1:32 borrows extensively from Wisdom chapters 11-15: see 12:24, 13:2 and 13:7 for KJV cross-references, and 13:1-4, 13:5, 13:8, 14:12, and 14:22-31 for others).

11:16 That they might know, that wherewithal a man sinneth, by the same also shall he be punished. 11:17 For thy Almighty hand, that made the world of matter without form, wanted not means to send among them a multitude of bears or fierce lions, 11:18 Or unknown wild beasts, full of rage, newly created, breathing out either a fiery vapour, or filthy scents of scattered smoke, or shooting horrible sparkles out of their eyes: 11:19 Whereof not only the harm might dispatch them at once, but also the terrible sight utterly destroy them. 11:20 Yea, and without these might they have fallen down with one blast, being persecuted of vengeance, and scattered abroad through the breath of thy power: but thou hast ordered all things in measure and number and weight.

[Cited as early as Justin Martyr (155 AD), this will later become a favorite verse of Augustine, and after him it will then go on to be cited by innumerable pre-modern scientific books.]

11:21 For thou canst shew thy great strength at all times when thou wilt; and who may withstand the power of thine arm? 11:22 For the whole world before thee is as a little grain of the balance, yea, as a drop of the morning dew that falleth down upon the earth. 11:23 But thou hast mercy upon all; for thou canst do all things, and winkest at the sins of men, because they should amend. 11:24 For thou lovest all the things that are, and abhorrest nothing which thou hast made: for never wouldest thou have made any thing, if thou hadst hated it. 11:25 And how could any thing have endured, if it had not been thy will? or been preserved, if not called by thee? 11:26 But thou sparest all: for they are thine, O Lord, thou lover of souls.

12:1 For thine incorruptible Spirit is in all things. 12:2 Therefore chastenest thou them by little and little that offend, and warnest them by putting them in remembrance wherein they have offended, that leaving their wickedness they may believe on thee, O Lord.

Hebrews 2:15: And deliver them who through fear of death were all their lifetime subject to bondage. Per E. H. Plumptre, as part of showing that Apollos may have written the Book of Wisdom and the Epistle of the Hebrews.

12:3 For it was thy will to destroy by the hands of our fathers both those old inhabitants of thy holy land, 12:4 Whom thou hatedst for doing most odious works of witchcrafts, and wicked sacrifices; 12:5 And also those merciless murderers of children, and devourers of man’s flesh, and the feasts of blood, 12:6 With their priests out of the midst of their idolatrous crew, and the parents, that killed with their own hands souls destitute of help: 12:7 That the land, which thou esteemedst above all other, might receive a worthy colony of God’s children. 12:8 Nevertheless even those thou sparedst as men, and didst send wasps, forerunners of thine host, to destroy them by little and little.

Hebrews 6:20 Whither the forerunner is for us entered, even Jesus, made an high priest for ever after the order of Melchisedec. Per E. H. Plumptre, as part of showing that Apollos may have written the Book of Wisdom and the Epistle of the Hebrews.

12:9 Not that thou wast unable to bring the ungodly under the hand of the righteous in battle, or to destroy them at once with cruel beasts, or with one rough word: 12:10 But executing thy judgments upon them by little and little, thou gavest them place of repentance, not being ignorant that they were a naughty generation, and that their malice was bred in them, and that their cogitation would never be changed.

Hebrews 12:17 (The verse in Hebrews and the verse in Wisdom use the same Greek terms found nowhere else in New or Old Testament.) For ye know how that afterward, when he would have inherited the blessing, he was rejected: for he found no place of repentance, though he sought it carefully with tears. Per E. H. Plumptre, as part of showing that Apollos may have written the Book of Wisdom and the Epistle of the Hebrews.

12:11 For it was a cursed seed from the beginning; neither didst thou for fear of any man give them pardon for those things wherein they sinned. 12:12 For who shall say, What hast thou done? or who shall withstand thy judgment? or who shall accuse thee for the nations that perish, whom thou made? or who shall come to stand against thee, to be revenged for the unrighteous men?

Romans 9:20 Nay but, O man, who art thou that repliest against God? Shall the thing formed say to him that formed it, Why hast thou made me thus? Per the notes included with the original King James Bible.

12:13 For neither is there any God but thou that careth for all, to whom thou mightest shew that thy judgment is not unright.

1 Peter 5:7 Casting all your care upon him; for he careth for you. Per the notes included with the original King James Bible.

12:14 Neither shall king or tyrant be able to set his face against thee for any whom thou hast punished. 12:15 Forsomuch then as thou art righteous thyself, thou orderest all things righteously: thinking it not agreeable with thy power to condemn him that hath not deserved to be punished. 12:16 For thy power is the beginning of righteousness, and because thou art the Lord of all, it maketh thee to be gracious unto all. 12:17 For when men will not believe that thou art of a full power, thou shewest thy strength, and among them that know it thou makest their boldness manifest. 12:18 But thou, mastering thy power, judgest with equity, and orderest us with great favour: for thou mayest use power when thou wilt. 12:19 But by such works hast thou taught thy people that the just man should be merciful, and hast made thy children to be of a good hope that thou givest repentance for sins. 12:20 For if thou didst punish the enemies of thy children, and the condemned to death, with such deliberation, giving them time and place, whereby they might be delivered from their malice: 12:21 With how great circumspection didst thou judge thine own sons, unto whose fathers thou hast sworn, and made covenants of good promises? 12:22 Therefore, whereas thou dost chasten us, thou scourgest our enemies a thousand times more, to the intent that, when we judge, we should carefully think of thy goodness, and when we ourselves are judged, we should look for mercy. 12:23 Wherefore, whereas men have lived dissolutely and unrighteously, thou hast tormented them with their own abominations. 12:24 For they went astray very far in the ways of error, and held them for gods, which even among the beasts of their enemies were despised, being deceived, as children of no understanding.

Romans 1:23 And changed the glory of the uncorruptible God into an image made like to corruptible man, and to birds, and fourfooted beasts, and creeping things. Per the notes included with the original King James Bible.

12:25 Therefore unto them, as to children without the use of reason, thou didst send a judgment to mock them. 12:26 But they that would not be reformed by that correction, wherein he dallied with them, shall feel a judgment worthy of God. 12:27 For, look, for what things they grudged, when they were punished, that is, for them whom they thought to be gods; [now] being punished in them, when they saw it, they acknowledged him to be the true God, whom before they denied to know: and therefore came extreme damnation upon them.

13:1 Surely vain are all men by nature, who are ignorant of God, and could not out of the good things that are seen know him that is: neither by considering the works did they acknowledge the workmaster; 13:2 But deemed either fire, or wind, or the swift air, or the circle of the stars, or the violent water, or the lights of heaven, to be the gods which govern the world.

13:3 With whose beauty if they being delighted took them to be gods; let them know how much better the Lord of them is: for the first author of beauty hath created them. 13:4 But if they were astonished at their power and virtue, let them understand by them, how much mightier he is that made them.

Romans 1:25 Who changed the truth of God into a lie, and worshipped and served the creature more than the Creator, who is blessed for ever. Amen. (Wisdom and Paul both define idolatry as worshiping creation rather than the Creator).

13:5 For by the greatness and beauty of the creatures proportionably the maker of them is seen.

Romans 1:20 For the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made, even his eternal power and Godhead; so that they are without excuse. (Wisdom and Paul both contend that God’s existence can be perceived from the world that God made).

13:6 But yet for this they are the less to be blamed: for they peradventure err, seeking God, and desirous to find him.

Hebrews 5:12 For when for the time ye ought to be teachers, ye have need that one teach you again which be the first principles of the oracles of God; and are become such as have need of milk, and not of strong meat. Per E. H. Plumptre, as part of showing that Apollos may have written the Book of Wisdom and the Epistle of the Hebrews.

Hebrews 10:36 For ye have need of patience, that, after ye have done the will of God, ye might receive the promise. Also per E. H. Plumptre.

13:7 For being conversant in his works they search him diligently, and believe their sight: because the things are beautiful that are seen.

Romans 1:21 Because that, when they knew God, they glorified him not as God, neither were thankful; but became vain in their imaginations, and their foolish heart was darkened. Per the notes included with the original King James Bible.

13:8 Howbeit neither are they to be pardoned.

Romans 1:20 For the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made, even his eternal power and Godhead; so that they are without excuse. (Wisdom and Paul both declare the failure to know the true God an inexcusable error).

13:9 For if they were able to know so much, that they could aim at the world; how did they not sooner find out the Lord thereof? 13:10 But miserable are they, and in dead things is their hope, who call them gods, which are the works of men’s hands, gold and silver, to shew art in, and resemblances of beasts, or a stone good for nothing, the work of an ancient hand. 13:11 Now a carpenter that felleth timber, after he hath sawn down a tree meet for the purpose, and taken off all the bark skilfully round about, and hath wrought it handsomely, and made a vessel thereof fit for the service of man’s life; 13:12 And after spending the refuse of his work to dress his meat, hath filled himself; 13:13 And taking the very refuse among those which served to no use, being a crooked piece of wood, and full of knots, hath carved it diligently, when he had nothing else to do, and formed it by the skill of his understanding, and fashioned it to the image of a man; 13:14 Or made it like some vile beast, laying it over with vermilion, and with paint colouring it red, and covering every spot therein; 13:15 And when he had made a convenient room for it, set it in a wall, and made it fast with iron: 13:16 For he provided for it that it might not fall, knowing that it was unable to help itself; for it is an image, and hath need of help: 13:17 Then maketh he prayer for his goods, for his wife and children, and is not ashamed to speak to that which hath no life. 13:18 For health he calleth upon that which is weak: for life prayeth to that which is dead; for aid humbly beseecheth that which hath least means to help: and for a good journey he asketh of that which cannot set a foot forward:

Hebrews 5:13 For every one that useth milk is unskilful in the word of righteousness: for he is a babe. Per E. H. Plumptre, as part of showing that Apollos may have written the Book of Wisdom and the Epistle of the Hebrews.

13:19 And for gaining and getting, and for good success of his hands, asketh ability to do of him, that is most unable to do any thing.

14:1 Again, one preparing himself to sail, and about to pass through the raging waves, calleth upon a piece of wood more rotten than the vessel that carrieth him. 14:2 For verily desire of gain devised that, and the workman built it by his skill. 14:3 But thy providence, O Father, governeth it: for thou hast made a way in the sea, and a safe path in the waves; 14:4 Shewing that thou canst save from all danger: yea, though a man went to sea without art. 14:5 Nevertheless thou wouldest not that the works of thy wisdom should be idle, and therefore do men commit their lives to a small piece of wood, and passing the rough sea in a weak vessel are saved. 14:6 For in the old time also, when the proud giants perished, the hope of the world governed by thy hand escaped in a weak vessel, and left to all ages a seed of generation.

Hebrews 4:6 Seeing therefore it remaineth that some must enter therein, and they to whom it was first preached entered not in because of unbelief. Per E. H. Plumptre, as part of showing that Apollos may have written the Book of Wisdom and the Epistle of the Hebrews.

14:7 For blessed is the wood whereby righteousness cometh. 14:8 But that which is made with hands is cursed, as well it, as he that made it: he, because he made it; and it, because, being corruptible, it was called god. 14:9 For the ungodly and his ungodliness are both alike hateful unto God. 14:10 For that which is made shall be punished together with him that made it. 14:11 Therefore even upon the idols of the Gentiles shall there be a visitation: because in the creature of God they are become an abomination, and stumblingblocks to the souls of men, and a snare to the feet of the unwise. 14:12 For the devising of idols was the beginning of spiritual fornication, and the invention of them the corruption of life.

Romans 1:24-32 (Wisdom and Paul both single out idolatry as the root cause of social and sexual immorality – see full quote from Romans at 14:31 below).

14:13 For neither were they from the beginning, neither shall they be for ever. 14:14 For by the vain glory of men they entered into the world, and therefore shall they come shortly to an end. 14:15 For a father afflicted with untimely mourning, when he hath made an image of his child soon taken away, now honoured him as a god, which was then a dead man, and delivered to those that were under him ceremonies and sacrifices. 14:16 Thus in process of time an ungodly custom grown strong was kept as a law, and graven images were worshipped by the commandments of kings. 14:17 Whom men could not honour in presence, because they dwelt far off, they took the counterfeit of his visage from far, and made an express image of a king whom they honoured, to the end that by this their forwardness they might flatter him that was absent, as if he were present. 14:18 Also the singular diligence of the artificer did help to set forward the ignorant to more superstition. 14:19 For he, peradventure willing to please one in authority, forced all his skill to make the resemblance of the best fashion. 14:20 And so the multitude, allured by the grace of the work, took him now for a god, which a little before was but honoured. 14:21 And this was an occasion to deceive the world: for men, serving either calamity or tyranny, did ascribe unto stones and stocks the incommunicable name. 14:22 Moreover this was not enough for them, that they erred in the knowledge of God; but whereas they lived in the great war of ignorance, those so great plagues called they peace. 14:23 For whilst they slew their children in sacrifices, or used secret ceremonies, or made revellings of strange rites; 14:24 They kept neither lives nor marriages any longer undefiled: but either one slew another traiterously, or grieved him by adultery. 14:25 So that there reigned in all men without exception blood, manslaughter, theft, and dissimulation, corruption, unfaithfulness, tumults, perjury, 14:26 Disquieting of good men, forgetfulness of good turns, defiling of souls, changing of kind, disorder in marriages, adultery, and shameless uncleanness. 14:27 For the worshipping of idols not to be named is the beginning, the cause, and the end, of all evil. 14:28 For either they are mad when they be merry, or prophesy lies, or live unjustly, or else lightly forswear themselves. 14:29 For insomuch as their trust is in idols, which have no life; though they swear falsely, yet they look not to be hurt. 14:30 Howbeit for both causes shall they be justly punished: both because they thought not well of God, giving heed unto idols, and also unjustly swore in deceit, despising holiness. 14:31 For it is not the power of them by whom they swear: but it is the just vengeance of sinners, that punisheth always the offence of the ungodly.

Romans 1:24-32 24Wherefore God also gave them up to uncleanness through the lusts of their own hearts, to dishonour their own bodies between themselves: 25Who changed the truth of God into a lie, and worshipped and served the creature more than the Creator, who is blessed for ever. Amen. 26For this cause God gave them up unto vile affections: for even their women did change the natural use into that which is against nature: 27And likewise also the men, leaving the natural use of the woman, burned in their lust one toward another; men with men working that which is unseemly, and receiving in themselves that recompence of their error which was meet. 28And even as they did not like to retain God in their knowledge, God gave them over to a reprobate mind, to do those things which are not convenient; 29Being filled with all unrighteousness, fornication, wickedness, covetousness, maliciousness; full of envy, murder, debate, deceit, malignity; whisperers,30Backbiters, haters of God, despiteful, proud, boasters, inventors of evil things, disobedient to parents, 31Without understanding, covenantbreakers, without natural affection, implacable, unmerciful: 32Who knowing the judgment of God, that they which commit such things are worthy of death, not only do the same, but have pleasure in them that do them. (Wisdom and Paul both single out idolatry as the root cause of social and sexual immorality).

Ephesians 4:17-19 17This I say therefore, and testify in the Lord, that ye henceforth walk not as other Gentiles walk, in the vanity of their mind, 18Having the understanding darkened, being alienated from the life of God through the ignorance that is in them, because of the blindness of their heart: 19Who being past feeling have given themselves over unto lasciviousness, to work all uncleanness with greediness.

15:1 But thou, O God, art gracious and true, longsuffering, and in mercy ordering all things, 15:2 For if we sin, we are thine, knowing thy power: but we will not sin, knowing that we are counted thine. 15:3 For to know thee is perfect righteousness: yea, to know thy power is the root of immortality. 15:4 For neither did the mischievous invention of men deceive us, nor an image spotted with divers colours, the painter’s fruitless labour; 15:5 The sight whereof enticeth fools to lust after it, and so they desire the form of a dead image, that hath no breath. 15:6 Both they that make them, they that desire them, and they that worship them, are lovers of evil things, and are worthy to have such things to trust upon. 15:7 For the potter, tempering soft earth, fashioneth every vessel with much labour for our service: yea, of the same clay he maketh both the vessels that serve for clean uses, and likewise also all such as serve to the contrary: but what is the use of either sort, the potter himself is the judge.

Romans 9:22 Nay but, O man, who art thou that repliest against God? Shall the thing formed say to him that formed it, Why hast thou made me thus? Hath not the potter power over the clay, of the same lump to make one vessel unto honour, and another unto dishonour? What if God, willing to shew his wrath, and to make his power known, endured with much longsuffering the vessels of wrath fitted to destruction. Per the notes included with the original King James Bible. (The key here is that both good and bad are made from the same clay. Paul makes the point three times, and that aspect of a potter making something from clay is not found elsewhere outside of the Book of Wisdom).

15:8 And employing his labours lewdly, he maketh a vain god of the same clay, even he which a little before was made of earth himself, and within a little while after returneth to the same, out when his life which was lent him shall be demanded.

Luke 12:20 But God said unto him, Thou fool, this night thy soul shall be required of thee: then whose shall those things be, which thou hast provided? Per the notes included with the original King James Bible. (Genesis speaks only of the return of Adam to the earth. Nothing is said of the living breath returning to God, but that is part of the point in the Gospel of Luke (“This very night your life is being demanded of you” Luke 12:20 NRSV). Only in the Book of Wisdom do we have the explicit comparison of death to the return, as if we have a soul only on lease).

15:9 Notwithstanding his care is, not that he shall have much labour, nor that his life is short: but striveth to excel goldsmiths and silversmiths, and endeavoureth to do like the workers in brass, and counteth it his glory to make counterfeit things. 15:10 His heart is ashes, his hope is more vile than earth, and his life of less value than clay: 15:11 Forasmuch as he knew not his Maker, and him that inspired into him an active soul, and breathed in a living spirit. 15:12 But they counted our life a pastime, and our time here a market for gain: for, say they, we must be getting every way, though it be by evil means. 15:13 For this man, that of earthly matter maketh brittle vessels and graven images, knoweth himself to offend above all others. 15:14 And all the enemies of thy people, that hold them in subjection, are most foolish, and are more miserable than very babes. 15:15 For they counted all the idols of the heathen to be gods: which neither have the use of eyes to see, nor noses to draw breath, nor ears to hear, nor fingers of hands to handle; and as for their feet, they are slow to go. 15:16 For man made them, and he that borrowed his own spirit fashioned them: but no man can make a god like unto himself. 15:17 For being mortal, he worketh a dead thing with wicked hands: for he himself is better than the things which he worshippeth: whereas he lived once, but they never. 15:18 Yea, they worshipped those beasts also that are most hateful: for being compared together, some are worse than others. 15:19 Neither are they beautiful, so much as to be desired in respect of beasts: but they went without the praise of God and his blessing.

16:1 Therefore by the like were they punished worthily, and by the multitude of beasts tormented. 16:2 Instead of which punishment, dealing graciously with thine own people, thou preparedst for them meat of a strange taste, even quails to stir up their appetite: 16:3 To the end that they, desiring food, might for the ugly sight of the beasts sent among them lothe even that, which they must needs desire; but these, suffering penury for a short space, might be made partakers of a strange taste. 16:4 For it was requisite, that upon them exercising tyranny should come penury, which they could not avoid: but to these it should only be shewed how their enemies were tormented. 16:5 For when the horrible fierceness of beasts came upon these, and they perished with the stings of crooked serpents, thy wrath endured not for ever:

1 Corinthians 10:9 Neither let us tempt Christ, as some of them also tempted, and were destroyed of serpents. Per the notes included with the original King James Bible.

16:6 But they were troubled for a small season, that they might be admonished, having a sign of salvation, to put them in remembrance of the commandment of thy law.

Hebrews 3:6 But Christ as a son over his own house; whose house are we, if we hold fast the confidence and the rejoicing of the hope firm unto the end. Per E. H. Plumptre, as part of showing that Apollos may have written the Book of Wisdom and the Epistle of the Hebrews.

16:7 For he that turned himself toward it was not saved by the thing that he saw, but by thee, that art the Saviour of all. 16:8 And in this thou madest thine enemies confess, that it is thou who deliverest from all evil: 16:9 For them the bitings of grasshoppers and flies killed, neither was there found any remedy for their life: for they were worthy to be punished by such.

Revelation 9:7 And the shapes of the locusts were like unto horses prepared unto battle; and on their heads were as it were crowns like gold, and their faces were as the faces of men. Per the notes included with the original King James Bible.

16:10 But thy sons not the very teeth of venomous dragons overcame: for thy mercy was ever by them, and healed them. 16:11 For they were pricked, that they should remember thy words; and were quickly saved, that not falling into deep forgetfulness, they might be continually mindful of thy goodness. 16:12 For it was neither herb, nor mollifying plaister, that restored them to health: but thy word, O Lord, which healeth all things. 16:13 For thou hast power of life and death: thou leadest to the gates of hell, and bringest up again.

Hebrews 13:20 Now the God of peace, that brought again from the dead our Lord Jesus, that great shepherd of the sheep, through the blood of the everlasting covenant. Per E. H. Plumptre, as part of showing that Apollos may have written the Book of Wisdom and the Epistle of the Hebrews.

Matthew 16:18 And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it. Per the Evangelical Biblical Theology Commentary volume on Matthew.

16:14 A man indeed killeth through his malice: and the spirit, when it is gone forth, returneth not; neither the soul received up cometh again. 16:15 But it is not possible to escape thine hand. 16:16 For the ungodly, that denied to know thee, were scourged by the strength of thine arm: with strange rains, hails, and showers, were they persecuted, that they could not avoid, and through fire were they consumed. 16:17 For, which is most to be wondered at, the fire had more force in the water, that quencheth all things: for the world fighteth for the righteous. 16:18 For sometime the flame was mitigated, that it might not burn up the beasts that were sent against the ungodly; but themselves might see and perceive that they were persecuted with the judgment of God. 16:19 And at another time it burneth even in the midst of water above the power of fire, that it might destroy the fruits of an unjust land. 16:20 Instead whereof thou feddest thine own people with angels’ food, and didst send them from heaven bread prepared without their labour, able to content every man’s delight, and agreeing to every taste. 16:21 For thy sustenance declared thy sweetness unto thy children, and serving to the appetite of the eater, tempered itself to every man’s liking.

Hebrews 1:3 Who being the brightness of his glory, and the express image of his person, and upholding all things by the word of his power, when he had by himself purged our sins, sat down on the right hand of the Majesty on high. Per E. H. Plumptre, as part of showing that Apollos may have written the Book of Wisdom and the Epistle of the Hebrews.

Hebrews 3:14 For we are made partakers of Christ, if we hold the beginning of our confidence stedfast unto the end. Also per E. H. Plumptre.

Hebrews 11:1 Now faith is the substance of things hoped for, the evidence of things not seen. Also per E. H. Plumptre.

16:22 But snow and ice endured the fire, and melted not, that they might know that fire burning in the hail, and sparkling in the rain, did destroy the fruits of the enemies. 16:23 But this again did even forget his own strength, that the righteous might be nourished. 16:24 For the creature that serveth thee, who art the Maker increaseth his strength against the unrighteous for their punishment, and abateth his strength for the benefit of such as put their trust in thee. 16:25 Therefore even then was it altered into all fashions, and was obedient to thy grace, that nourisheth all things, according to the desire of them that had need: 16:26 That thy children, O Lord, whom thou lovest, might know, that it is not the growing of fruits that nourisheth man: but that it is thy word, which preserveth them that put their trust in thee.

Matthew 4:4 But he answered and said, It is written, Man shall not live by bread alone, but by every word that proceedeth out of the mouth of God. Per the notes included with the original King James Bible.

16:27 For that which was not destroyed of the fire, being warmed with a little sunbeam, soon melted away: 16:28 That it might be known, that we must prevent the sun to give thee thanks, and at the dayspring pray unto thee. 16:29 For the hope of the unthankful shall melt away as the winter’s hoar frost, and shall run away as unprofitable water.

17:1 For great are thy judgments, and cannot be expressed: therefore unnurtured souls have erred. 17:2 For when unrighteous men thought to oppress the holy nation; they being shut up in their houses, the prisoners of darkness, and fettered with the bonds of a long night, lay [there] exiled from the eternal providence. 17:3 For while they supposed to lie hid in their secret sins, they were scattered under a dark veil of forgetfulness, being horribly astonished, and troubled with [strange] apparitions. 17:4 For neither might the corner that held them keep them from fear: but noises [as of waters] falling down sounded about them, and sad visions appeared unto them with heavy countenances. 17:5 No power of the fire might give them light: neither could the bright flames of the stars endure to lighten that horrible night. 17:6 Only there appeared unto them a fire kindled of itself, very dreadful: for being much terrified, they thought the things which they saw to be worse than the sight they saw not. 17:7 As for the illusions of art magick, they were put down, and their vaunting in wisdom was reproved with disgrace. 17:8 For they, that promised to drive away terrors and troubles from a sick soul, were sick themselves of fear, worthy to be laughed at. 17:9 For though no terrible thing did fear them; yet being scared with beasts that passed by, and hissing of serpents, 17:10 They died for fear, denying that they saw the air, which could of no side be avoided. 17:11 For wickedness, condemned by her own witness, is very timorous, and being pressed with conscience, always forecasteth grievous things. 17:12 For fear is nothing else but a betraying of the succours which reason offereth. 17:13 And the expectation from within, being less, counteth the ignorance more than the cause which bringeth the torment. 17:14 But they sleeping the same sleep that night, which was indeed intolerable, and which came upon them out of the bottoms of inevitable hell, 17:15 Were partly vexed with monstrous apparitions, and partly fainted, their heart failing them: for a sudden fear, and not looked for, came upon them.

Matthew 14:26 And when the disciples saw him walking on the sea, they were troubled, saying, It is a spirit; and they cried out for fear. Per the Evangelical Biblical Theology Commentary: although the CSB translates the Greek term pávtaoua as “ghost,” the word refers to any visual manifestation of something or someone that is normally invisible and that inspires fear. A century or two before the time of Christ, the Wisdom of Solomon used the term to describe the monsters that appeared in nightmares (Wis 17:15) … [combined with other uses of the term it is clear that] the term means “terrifying sight” or “awe-inspiring appearance” and makes the reader more attentive to other features of the narrative that suggest the event should be interpreted as a theophany.

17:16 So then whosoever there fell down was straitly kept, shut up in a prison without iron bars, 17:17 For whether he were husbandman, or shepherd, or a labourer in the field, he was overtaken, and endured that necessity, which could not be avoided: for they were all bound with one chain of darkness. 17:18 Whether it were a whistling wind, or a melodious noise of birds among the spreading branches, or a pleasing fall of water running violently, 17:19 Or a terrible sound of stones cast down, or a running that could not be seen of skipping beasts, or a roaring voice of most savage wild beasts, or a rebounding echo from the hollow mountains; these things made them to swoon for fear. 17:20 For the whole world shined with clear light, and none were hindered in their labour: 17:21 Over them only was spread an heavy night, an image of that darkness which should afterward receive them: but yet were they unto themselves more grievous than the darkness.

Hebrews 3:5 (Both the verse in Hebrews and the verse in Wisdom use the same Greek terms found nowhere else in New or Old Testament.) And Moses verily was faithful in all his house, as a servant, for a testimony of those things which were to be spoken after. Per E. H. Plumptre, as part of showing that Apollos may have written the Book of Wisdom and the Epistle of the Hebrews.

Matthew 8:12 But the children of the kingdom shall be cast out into outer darkness: there shall be weeping and gnashing of teeth. Per the Evangelical Biblical Theology Commentary: “Outer darkness” probably connotes the deepest darkness that is so distant from any source of light that not the slightest ray pierces it. Jewish literature from the intertestamental period taught that the plague of darkness that God used to judge the Egyptians foreshadowed eternal darkness that awaited them (Wis. 17:21).”

18:1 Nevertheless thy saints had a very great light, whose voice they hearing, and not seeing their shape, because they also had not suffered the same things, they counted them happy. 18:2 But for that they did not hurt them now, of whom they had been wronged before, they thanked them, and besought them pardon for that they had been enemies. 18:3 Instead whereof thou gavest them a burning pillar of fire, both to be a guide of the unknown journey, and an harmless sun to entertain them honourably. 18:4 For they were worthy to be deprived of light and imprisoned in darkness, who had kept thy sons shut up, by whom the uncorrupt light of the law was to be given unto the world. 18:5 And when they had determined to slay the babes of the saints, one child being cast forth, and saved, to reprove them, thou tookest away the multitude of their children, and destroyedst them altogether in a mighty water. 18:6 Of that night were our fathers certified afore, that assuredly knowing unto what oaths they had given credence, they might afterwards be of good cheer. 18:7 So of thy people was accepted both the salvation of the righteous, and destruction of the enemies.

Hebrews 12:10 For they verily for a few days chastened us after their own pleasure; but he for our profit, that we might be partakers of his holiness. Per E. H. Plumptre, as part of showing that Apollos may have written the Book of Wisdom and the Epistle of the Hebrews.

18:8 For wherewith thou didst punish our adversaries, by the same thou didst glorify us, whom thou hadst called. 18:9 For the righteous children of good men did sacrifice secretly, and with one consent made a holy law, that the saints should be like partakers of the same good and evil, the fathers now singing out the songs of praise. 18:10 But on the other side there sounded an ill according cry of the enemies, and a lamentable noise was carried abroad for children that were bewailed. 18:11 The master and the servant were punished after one manner; and like as the king, so suffered the common person. 18:12 So they all together had innumerable dead with one kind of death; neither were the living sufficient to bury them: for in one moment the noblest offspring of them was destroyed. 18:13 For whereas they would not believe any thing by reason of the enchantments; upon the destruction of the firstborn, they acknowledged this people to be the sons of God. 18:14 For while all things were in quiet silence, and that night was in the midst of her swift course, 18:15 Thine Almighty word leaped down from heaven out of thy royal throne, as a fierce man of war into the midst of a land of destruction, 18:16 And brought thine unfeigned commandment as a sharp sword, and standing up filled all things with death; and it touched the heaven, but it stood upon the earth.

Hebrews 4:13 For the word of God is quick, and powerful, and sharper than any twoedged sword, piercing even to the dividing asunder of soul and spirit, and of the joints and marrow, and is a discerner of the thoughts and intents of the heart. Neither is there any creature that is not manifest in his sight: but all things are naked and opened unto the eyes of him with whom we have to do.

Revelation 19:13-15 13And he was clothed with a vesture dipped in blood: and his name is called The Word of God. … 15And out of his mouth goeth a sharp sword, that with it he should smite the nations: and he shall rule them with a rod of iron: and he treadeth the winepress of the fierceness and wrath of Almighty God.

John 1:14 And the Word was made flesh, and dwelt among us, (and we beheld his glory, the glory as of the only begotten of the Father,) full of grace and truth. Wisdom 18:15-16 as fulfilled by Jesus, the Divine Word/Wisdom.

18:17 Then suddenly visions of horrible dreams troubled them sore, and terrors came upon them unlooked for. 18:18 And one thrown here, and another there, half dead, shewed the cause of his death. 18:19 For the dreams that troubled them did foreshew this, lest they should perish, and not know why they were afflicted. 18:20 Yea, the tasting of death touched the righteous also, and there was a destruction of the multitude in the wilderness: but the wrath endured not long. 18:21 For then the blameless man made haste, and stood forth to defend them; and bringing the shield of his proper ministry, even prayer, and the propitiation of incense, set himself against the wrath, and so brought the calamity to an end, declaring that he was thy servant. 18:22 So he overcame the destroyer, not with strength of body, nor force of arms, but with a word subdued him that punished, alleging the oaths and covenants made with the fathers.

Hebrews 4:12 For the word of God is quick, and powerful, and sharper than any twoedged sword, piercing even to the dividing asunder of soul and spirit, and of the joints and marrow, and is a discerner of the thoughts and intents of the heart. Per E. H. Plumptre, as part of showing that Apollos may have written the Book of Wisdom and the Epistle of the Hebrews.

18:23 For when the dead were now fallen down by heaps one upon another, standing between, he stayed the wrath, and parted the way to the living. 18:24 For in the long garment was the whole world, and in the four rows of the stones was the glory of the fathers graven, and thy Majesty upon the diadem of his head.

Hebrews 9:1 Then verily the first covenant had also ordinances of divine service, and a worldly sanctuary. Per E. H. Plumptre, as part of showing that Apollos may have written the Book of Wisdom and the Epistle of the Hebrews.

18:25 Unto these the destroyer gave place, and was afraid of them: for it was enough that they only tasted of the wrath.

19:1 As for the ungodly, wrath came upon them without mercy unto the end: for he knew before what they would do;

19:2 How that having given them leave to depart, and sent them hastily away, they would repent and pursue them. 19:3 For whilst they were yet mourning and making lamentation at the graves of the dead, they added another foolish device, and pursued them as fugitives, whom they had intreated to be gone. 19:4 For the destiny, whereof they were worthy, drew them unto this end, and made them forget the things that had already happened, that they might fulfil the punishment which was wanting to their torments: 19:5 And that thy people might pass a wonderful way: but they might find a strange death. 19:6 For the whole creature in his proper kind was fashioned again anew, serving the peculiar commandments that were given unto them, that thy children might be kept without hurt: 19:7 As namely, a cloud shadowing the camp; and where water stood before, dry land appeared; and out of the Red sea a way without impediment; and out of the violent stream a green field: 19:8 Wherethrough all the people went that were defended with thy hand, seeing thy marvellous strange wonders. 19:9 For they went at large like horses, and leaped like lambs, praising thee, O Lord, who hadst delivered them. 19:10 For they were yet mindful of the things that were done while they sojourned in the strange land, how the ground brought forth flies instead of cattle, and how the river cast up a multitude of frogs instead of fishes. 19:11 But afterwards they saw a new generation of fowls, when, being led with their appetite, they asked delicate meats. 19:12 For quails came up unto them from the sea for their contentment. 19:13 And punishments came upon the sinners not without former signs by the force of thunders: for they suffered justly according to their own wickedness, insomuch as they used a more hard and hateful behaviour toward strangers. 19:14 For the Sodomites did not receive those, whom they knew not when they came: but these brought friends into bondage, that had well deserved of them. 19:15 And not only so, but peradventure some respect shall be had of those, because they used strangers not friendly: 19:16 But these very grievously afflicted them, whom they had received with feastings, and were already made partakers of the same laws with them. 19:17 Therefore even with blindness were these stricken, as those were at the doors of the righteous man: when, being compassed about with horrible great darkness, every one sought the passage of his own doors. 19:18 For the elements were changed in themselves by a kind of harmony, like as in a psaltery notes change the name of the tune, and yet are always sounds; which may well be perceived by the sight of the things that have been done. 19:19 For earthly things were turned into watery, and the things, that before swam in the water, now went upon the ground. 19:20 The fire had power in the water, forgetting his own virtue: and the water forgat his own quenching nature. 19:21 On the other side, the flames wasted not the flesh of the corruptible living things, though they walked therein; neither melted they the icy kind of heavenly meat that was of nature apt to melt. 19:22 For in all things, O Lord, thou didst magnify thy people, and glorify them, neither didst thou lightly regard them: but didst assist them in every time and place.

Matthew 28:20: lo, I am with you always, even unto the end of the world. Amen.

Postscript to Wisdom: Summarizing the Data

The following is a chronological chart of some citations from the Fathers, plus all canon lists and Councils and codices (which are in ALL CAPS, and in BOLD IF A COUNCIL, and in ITALICS IF A CODEX).

[NOTE: The following is taken from the book. For this online edition, i provide full cites and hyperlinks in the spreadsheet at the bottom of this webpage.]

Ch	V	Father	Year?	Work
12	10	Clement of Rome	96	1 Clement, 7
12	12	Clement of Rome	96	1 Clement 27:5-7
12	12	Clement of Rome	96	1 Clement 27:5-7
2	24	Clement of Rome	96	1 Clement, 3
2	12	Barnabas	135	Epistle, Chapter VI
10	4	Justin Martyr	165	Dialogue with Trypho 137-138
		MELITO OF SARDIS (JEWISH LIST?)	170	“WISDOM”
		MURATORIAN CANON (NEW TESTAMENT LIST)	170	CANON
9	13	Irenaeus of Lyon	177	Against Heresies 2, 28, 9
9	17	Irenaeus of Lyon	177	Against Heresies 2, 28, 9
6	19	Irenaeus of Lyon	180	Against Heresies 4, 38, 3
14	3	Clement of Alexandria	198	Stromata 6, 11
3	4	Clement of Alexandria	198	Stromata 4, 16
5	5	Clement of Alexandria	198	Stromata 6, 14
1	6	Tertullian	198	On the Soul 15
6	7	Clement of Alexandria	198	Stromata 6, 6
3	9	Clement of Alexandria	198	Stromata 6, 14
6	10	Clement of Alexandria	198	Stromata 6, 11
2	12	Clement of Alexandria	198	Stromata 5, 14
2	12	Clement of Alexandria	198	Miscellany, v. 14, Eusebius Prep Gospel, 13, 13
3	14	Clement of Alexandria	198	Stromata 6, 14
6	15	Clement of Alexandria	198	Stromata 6, 15
2	16	Clement of Alexandria	198	Stromata 6, 15
7	16	Clement of Alexandria	198	Stromata 6, 11
4	17	Clement of Alexandria	198	Stromata 6, 14
6	18	Clement of Alexandria	198	The Instructor 2, 1
7	18	Clement of Alexandria	198	Stromata 6, 8
6	20	Clement of Alexandria	198	Stromata 6, 15
7	24	Clement of Alexandria	198	Stromata 5, 14
7	24	Clement of Alexandria	198	Miscellany, v. 14, Eusebius Prep Gospel, 13, 13
11	24	Clement of Alexandria	198	The Instructor 1, 8
2	25	Clement of Alexandria	198	Stromata 6, 12
16	26	Clement of Alexandria	198	The Instructor 2, 1
		Unknown	200	Muratorian Canon
		CLEMENT OF ALEXANDRIA (MADE BY EUSEBIUS)	203	CANON
		ORIGEN (JEWISH LIST)	220	NOT CANON FOR JEWS
1	5	Origen	229	Commentary on John, 28, 122
1	1	Origen	230	On First Principles 1.2.13
7	16	Origen	230	First Principles 3, 1, 14
11	20	Origen	230	First Principles 2, 9, 1
18	24	Origen	230	First Principles 2, 3, 6
7	25	Origen	230	First Principles 1, 2, 5
7	25	Origen	230	First Principles 1, 2, 10
2	1	Hippolytus of Rome	235	Against the Jews
5	9	Hippolytus	235	Against the Jews 10
2	13	Hippolytus of Rome	235	Against the Jews
2	15	Hippolytus of Rome	235	Against the Jews
2	18	Hippolytus of Rome	235	Against the Jews
		Hippolytus of Rome	235	On Song of Songs
1	1	Tertullian	240	Against the Valentinians, 2
1	1	Tertullian	240	Against Marcion 7
1	1	Tertullian	240	Prescription against the heretics, 7
2	12	Tertullian	240	Against Marcion, 3, 22
12	1	Origen	248	Against Celsus 4, 37
1	4	Origen	248	Against Celsus 3, 60
1	4	Origen	248	Against Celsus 5, 29
1	5	Origen	248	Against Celsus 7, 8
10	5	Origen	248	Against Celsus 5, 29
9	6	Origen	248	Against Celsus 6, 13
1	7	Origen	248	Against Celsus 4, 5
7	26	Origen	248	Against Celsus 3, 72
		ORIGEN (LETTER TO AFRICANUS)	248	N/A
2	1	Commodianus	250	Instructions, 24
		ORIGEN (CITATIONS)	250	CANON
12	1	Origen	253	Commentary on the Song of Songs, Book 3, 7
1	2	Origen	253	Homilies on Luke 3 (Luke 1:11)
8	2	Origen	253	Commentary on the Gospel of John 20.405-6
8	2	Origen	253	Homilies on Genesis 6.1-2
8	2	Origen	253	Commentary on the Song of Songs, Prologue
12	2	Origen	253	Against Celsus, 4, 28
12	2	Origen	253	Against Celsus, 7, 51
6	6	Origen	253	Commentary on the Song of Songs, Book 2, 5
9	6	Origen	253	Commentary on Matthew 69
1	7	Origen	253	Commentary on the Epistle to the Romans
15	10	Origen	253	Exhortation to Martyrdom 32
3	11	Origen	253	Homilies on Jeremiah, 8.1.3
1	14	Origen	253	Homilies on Jeremiah, 2.1.1
9	15	Origen	253	Commentary on Romans 3,3,14
9	15	Origen	253	Commentary on Romans 3,3,14
3	16	Origen	253	Homilies on Genesis 1.15
6	17	Origen	253	Commentary on the Song of Songs, Book 3, 13
7	17	Origen	253	Commentary on the Song of Songs, Book 2, 5
11	17	Origen	253	de Principiis 4.33
2	20	Origen	253	Homilies on Exodus 6, 1
7	20	Origen	253	Homilies on Luke 21 (Luke 3:1-4)
7	20	Origen	253	Commentary on the Song of Songs, Book 3, 8
11	20	Origen	253	Commentary on the Song of Songs, Book 3, 7
7	21	Origen	253	Commentary on the Song of Songs, Book 3, 12
16	21	Origen	253	Commentary on the Song of Songs 3.8
7	23	Origen	253	Commentary on the Gospel of John 20.405-6
2	24	Origen	253	Homilies on Jeremiah, 2.1.1
11	24	Origen	253	Commentary on the Song of Songs, Book 3, 7
7	26	Origen	253	Against Celsus, 8, 14
7	26	Origen	253	Homilies on Jeremiah, 9.5
11	26	Origen	253	Against Celsus, 4, 28
1	1	Origen	254	Commentary on Romans, 3, 7, 6
10	1	Origen	254	Commentary on Romans, 5, 2, 8
17	1	Origen	254	Commentary on John, 6, 36
10	4	Origen	254	Commentary on John, 20, 26
9	6	Origen	254	Commentary on Matthew 10:19
9	6	Origen	254	Commentary on Romans, 5, 3, 8
9	6	Origen	254	Commentary on Romans, 9, 3, 7
1	7	Origen	254	Commentary on Romans, 7, 15, 13
1	14	Origen	254	Commentary on John, 20, 235
11	20	Origen	254	Commentary on Romans, 2, 3
7	25	Origen	254	Commentary on Hebrews (Hebrews 1:2-4)
7	25	Origen	254	Commentary on John, 13, 153
7	25	Origen	254	Commentary on Romans 7, 13, 9
7	26	Origen	254	First Principles 1, 2, 12
7	26	Origen	254	First Principles, 1, 2, 11
7	26	Origen	254	First Principles, 1, 2, 9
7	26	Origen	254	On First Principles 1.2.13
7	26	Origen	254	Commentary on John, 13, 234
7	26	Origen	254	Commentary on Romans, 1, 5, 2
7	26	Origen	254	Commentary on Romans, 8, 5, 8
7	26	Origen	254	Homilies on Jeremiah, Homily 9, 4, 5
		Origen	254	Against Celsus 6, 7
1	1	Cyprian	258	Treatise 12, 3, 53
3	4	Cyprian	258	Treatise 11, 12
13	4	Cyprian	258	Treatise 12, 3, 59
6	6	Cyprian	258	Treatise 12, 3, 112
3	8	Cyprian	258	Treatise 11, 12
3	8	Cyprian	258	Treatise 12, 3, 15
5	8	Cyprian	258	Treatise 2, 10
5	9	Cyprian	258	Treatise 12, 3, 16
3	11	Cyprian	258	Treatise 2, 1
4	11	Cyprian	258	Treatise 7, 23
4	11	Cyprian	258	Treatise 12, 3, 58
4	11	Cyprian	258	On Mortality 23
1	13	Cyprian	258	LETTER 55.22.18
4	14	Cyprian	258	Treatise 12, 3, 58
15	17	Cyprian	258	Treatise 12, 3, 59
2	22	Cyprian	258	Treatise 12, 2, 14
2	24	Novatian	258	On the Trinity
7	25	Dionysius of Alexandria	265	Misc. Fragments, Letter to Dionysius, 4
7	26	Dionysius of Alexandria	265	Misc. Fragments, Letter to Dionysius, 3
1	13	Archelaus	278	Acts of the Disputation with Manes 29
7		Pamphilus of Caesarea	310	Apology for Origen, 43-99
4	2	Methodius	311	Banquet of the Ten Virgins, 1, 3
4	2	Methodius	311	Banquet of the Ten Virgins, 4, 5
4	2	Methodius	311	Banquet of the Ten Virgins, 6, 5
4	3	Methodius	311	Banquet of the Ten Virgins, 1, 3
15	3	Methodius	311	Concerning Anna and Simeon, 6
4	6	Methodius	311	Banquet of the Ten Virgins, 2, 6
7	9	Methodius	311	Banquet of the Ten Virgins, 11, 1
15	11	Methodius	311	Banquet of the Ten Virgins, 2, 7
1	14	Methodius	311	Discourse on the Resurrection, 1, 8
3	16	Methodius	311	Banquet of the Ten Virgins, 2, 3
7	21	Methodius	311	Discourse on the Resurrection, 1, 15
7	22	Methodius	311	Banquet of the Ten Virgins, 7, 1
2	23	Methodius	311	Discourse on the Resurrection, 1, 11
16	24	Methodius	311	Discourse on the Resurrection, 1, 13
6	19	Eusebius	324	Church History 5, 8, 8
		EUSEBIUS (CITES CANONICITY WITH APPROVAL)	324	CANON
		Eusebius	324	Church History 6, 13, 6
2	22	Lactantius	325	Divine Institutes, 4, 8
		~~THE NICENE COUNCIL~~	~~325~~	~~UNKNOWN~~
6	19	Athanasius	330	On the Incarnation, 4
2	23	Athanasius	330	On the Incarnation, 5
9	2	Athanasius	335	Four Discourses against the Arians 2, 45
13	5	Athanasius	335	Against the Heathen 2, 44
13	5	Athanasius	335	Four Discourses against the Arians 2, 32
14	12	Athanasius	335	Against the Heathen 1, 9
14	12	Athanasius	335	Against the Heathen 1, 11
14	21	Athanasius	335	Against the Heathen 1, 17
8	1	Eusebius of Caesarea	339	Preparation of the Gospel, Book 7, 12
8	1	Eusebius of Caesarea	339	Preparation of the Gospel, Book 11, 14
8	5	Eusebius of Caesarea	339	Preparation of the Gospel, Book 12, 52
7	12	Eusebius of Caesarea	339	Preparation of the Gospel, Book 7, 2
14	12	Eusebius of Caesarea	339	Preparation of the Gospel, Book 1, 9
1	13	Eusebius of Caesarea	339	Preparation of the Gospel, Book 13, 1
7	17	Eusebius of Caesarea	339	Preparation of the Gospel, Book 11, 7
7	21	Eusebius of Caesarea	339	Preparation of the Gospel, Book 11, 14
6	22	Eusebius of Caesarea	339	Preparation of the Gospel, Book 7, 12
6	22	Eusebius of Caesarea	339	Preparation of the Gospel, Book 11, 14
7	22	Eusebius of Caesarea	339	Preparation of the Gospel, Book 7, 12
7	22	Eusebius of Caesarea	339	Preparation of the Gospel, Book 11, 14
2	24	Eusebius of Caesarea	339	Preparation of the Gospel, Book 13, 1
7	22	Council of Sardica	343	Thedoret’s Church History, 2, 6
		CODEX CLAROMONTANUS	349	CANON
		CODEX VATICANUS	350	CANON
		CODEX SINAITICUS	350	CANON
		CYRIL OF JERUSALEM	350	NOT CANON
		ST CATHERINE’S SYRIAC LIST MS 10	350	CANON
3	57	Athanasius	358	Defense of his Flight, 19
1	11	Athanasius	360	Defense of Constantius, 5
7	25	Athanasius	360	On the Opinion of Dionysius 9
7	25	Athanasius	360	On the Opinion of Dionysius 9
7	25	Athanasius	360	De Sententia Dionysii, 15
7	25	Athanasius	360	De Sententia Dionysii, 9
7	26	Athanasius	360	De Sententia Dionysii, 15
		CHELTENHAM LIST	360	CANON
2	24	Lucifer of Caligari	361	Concerning Saint Athanasius 1, 32
6		Lucifer of Caligari	361	Concerning Saint Athanasius 1, 33
		~~THE COUNCIL AT LAODICEA~~	~~363~~	~~NOT CANONICAL~~
1	13	Hilary of Poitiers	367	Exposition of the Orthodox Faith, II, XXVIII
		ATHANASIUS	367	VERSION 3.1
		HILARY OF POITIERS	367	NOT CANON
		Athanasius	367	Festal Letter 39
7	1	Hilary of Poitiers	368	Tractate on Psalm 135, 11
17	1	Hilary of Poitiers	368	Tractate on Psalm 118, 8
13	5	Hilary of Poitiers	368	On the Trinity 1, 7
7	27	Hilary of Poitiers	368	Psalm 118, Let. 19, 8
1	5	Athanasius	373	Festal Letter 3, 4
2	21	Athanasius	373	History of the Arians, 8, 71
7	25	Theognostus	373	Athanasius’ Defense of Nicene Def., 6, 25
7	26	Athanasius	373	Defense of the Nicene Definition, 5, 20
7	26	Athanasius	373	De Synodis, 41-42
7	27	Athanasius	373	Festal Letter 1
7	27	Athanasius	373	Festal Letter 10, 4
7	26	Pope Damasus I	374	Fragments of Letter to the Eastern Bishops
1	4	Basil the Great	379	Letter 8, 12
1	7	Basil the Great	379	Letter 8, 10
1	7	Basil the Great	379	On the Holy Spirit, 23, 54
7	26	Basil the Great	379	Letter 38, 8
3	1	Apostolic Constitutions	380	Apostolic Constitutions Bk 6, Ch 6
		GREGORY OF NAZIANZUS	380	NOT CANON
		AMPHILOCHIUS OF ICONIUM	380	NOT CANON
		THE APOSTOLIC CANONS/CONSTITUTIONS	380	CANON
4	8	Gregory of Nazianzus	381	Oration 43, 73
		The Council of Rome	382	Decretum Gelasianum [disputed]
		~~THE COUNCIL OF ROME~~	~~382~~	~~CANON~~
		Epiphanius	385	Panarion, Section 6, Heresy 76, 22, 5
		EPIPHANIUS PANARION 8.6.1-4 (JEWISH LIST)	385	DISPUTED FOR JEWS
		EPIPHANIUS PANARION 76.22.5 (CHRISTIAN LIST)	385	CANON
1	4	Gregory of Nyssa	386	On Virginity 15
13	5	Cyril of Jerusalem	386	Catechetical Lectures 9, 2
14	10	Didymus the Blind	386	Commentary on Zechariah 13:2
7	18	Gregory of Nyssa	386	Against Eunomius 8, 5
7	25	Gregory of Nyssa	386	Against Eunomius 2, 9
7	25	Gregory of Nyssa	386	Against Eunomius 8, 4
		Gregory of Nyssa	386	Against Eunomius 8, 5
4	3	Optatus	387	Against the Donatists 4.8
8	3	Augustine	388	Morals of the Catholic Church 16, 28
1	5	Augustine	388	Morals of the Catholic Church 16, 29
9	9	Augustine	388	Morals of the Catholic Church 16, 28
9	17	Augustine	388	Morals of the Catholic Church 16, 28
9	17	Augustine	388	Morals of the Catholic Church 16, 29
9	19	Augustine	388	Morals of the Catholic Church 16, 28
6	20	Augustine	388	Morals of the Catholic Church 16, 32
5	11	Gregory of Nazianzus	389	On His Brother Saint Caesarius 19
1	6	Gregory of Nazianzus	390	Oration 41, 14
1	7	Gregory of Nazianzus	390	Oration 28, 8
3	7	Gregory of Nazianzus	390	Oration 40, 6
5	10	Gregory of Nazianzus	390	On his brother Satyrus, Caesarius 7, 20
5	11	Gregory of Nazianzus	390	On his brother Satyrus, Caesarius 7, 19
3	15	Gregory of Nazianzus	390	Oration 7, 14
9	15	Gregory of Nazianzus	390	Oration 16, 15
7	26	Gregory of Nazianzus	390	Oration 29, 17
		JEROME (KINGS/HELMETED PREFACE)	390	NOT CANON
		Jerome	391	Preface to the Books of the Kings/Prologus Galeatus/Helmeted Preface
		EPIPHANIUS DE MENSURIS 4-5 (JEWISH LIST)	392	BENEFICIAL FOR JEWS
		The Council of Hippo	393	Canon XXIV
		THE COUNCIL OF HIPPO – 70 BISHOPS	393	CANON
1	1	Augustine	394	On the Lord’s Sermon on the Mount 2, 14, 48
13	5	Gregory of Nyssa	394	Answer to Eunomius’ Second Book
13	5	Gregory of Nyssa	394	Answer to Eunomius’ Second Book
5	6	Augustine	394	On the Lord’s Sermon on the Mount 1, 23, 79
16	14	Gregory of Nyssa	394	On the Holy Spirit against Macedonians
7	26	Augustine	394	On the Lord’s Sermon on the Mount 1, 23, 79
1	4	Ambrose	397	Three Books on the Holy Spirit 3, 128
1	4	Ambrose	397	Three Books on the Holy Spirit, 3, 11, 69-70
1	7	Ambrose	397	Three Books on the Holy Spirit 1, 87
8	7	Ambrose	397	Duties of the Clergy 2, 65
8	8	Ambrose	397	On Abraham 2.10.76.
4	11	Ambrose	397	Two books on the death of Satyrus 1, 30
3	13	Ambrose	397	Concerning Virgins 1, 35
8	13	Ambrose	397	Exposition of the Christian Faith 3, 18
7	22	Ambrose	397	Three Books on the Holy Spirit 3, 135
7	22	Ambrose	397	Three Books on the Holy Spirit 3, 169
7	22	Ambrose	397	On Abraham 2.10.76.
7	23	Ambrose	397	Duties of the Clergy 2, 65
7	23	Ambrose	397	Three Books on the Holy Spirit, 3, 6, 36
7	26	Ambrose	397	Exposition of the Christian Faith 1, 49
7	27	Ambrose	397	Exposition of the Christian Faith 4, 145
7	30	Ambrose	397	Duties of the Clergy 2, 64
7	30	Ambrose	397	Exposition of the Christian Faith 4, 145
		The Council of Carthage 397:	397	Codex Canonum Ecclesiae Africanae
		AUGUSTINE	397	CANON
		THE COUNCIL OF CARTHAGE – 44-48 BISHOPS	397	CANON
1	4	Didymus the Blind	398	Commentary on Zechariah 12:9-10
1	10	Didymus the Blind	398	Commentary on Zechariah 11:6-7
11	24	Didymus the Blind	398	Commentary on Zechariah 11:6-7
11	26	Didymus the Blind	398	Commentary on Zechariah 11:6-7
		Didymus the Blind	398	Commentary on Zechariah 8:10
		JEROME (PREFACE TO SOLOMON)	398	VERSION 3.2
		Jerome	398	Prologue to Solomon
9	15	Augustine	400	Reply to Faustus 22, 78
14	15	Augustine	400	Reply to Faustus 22, 17
2	21	Augustine	400	Reply to Faustus 12, 44
6	23	Augustine	400	Reply to Faustus 22, 54
7	26	Augustine	400	Reply to Faustus 22, 2
		Unknown	400	Stichometric list in Codex Claromontanus
		RUFINUS	400	VERSION 3.3
1	7	Theophilius of Alexandria	402	Festal Letter of AD 402 in Jerome, Letter 98, 13
7	2	Epiphanius	403	Panarion, Section 3, Heresy 31, Alogi 29, 6
7	2	Epiphanius	403	Panarion, Section 3, Heresy 44, Origenists, 18, 1
14	2	Epiphanius	403	Panarion, Section 1, Heresy 3, Hellenism 3, 9
14	2	Epiphanius	403	Panarion, 1, 8 Judaism (continued) 2, 1
1	4	Epiphanius	403	Panarion, Section 3, Heresy 44, 54, 4
3	4	Epiphanius	403	Panarion, Section 3, Heresy 44, Origenists, 44, 1
1	7	Epiphanius	403	Panarion, 4, 54, Pneumatomachi, 1, 4
3	7	Epiphanius	403	Panarion Section 3, Heresy 44, 48, 4
4	12	Epiphanius	403	Panarion, Section 3, Heresy 45, 1, 2
4	12	Epiphanius	403	Panarion, Section 4, Heresy 47, Hieracites 4, 7
1	13	Epiphanius	403	Panarion, Section 3, Heresy 44, Origenists, 28, 2
4	13	Epiphanius	403	Panarion, Section 4, Heresy 47, Hieracites 4, 8
1	14	Epiphanius	403	Panarion, Section 3, Heresy 44, Origenists, 39, 6
3	14	Epiphanius	403	Panarion, Section 2, Heresy 6, Gnostics, 15, 7
4	14	Epiphanius	403	Panarion, Section 4, Heresy 47, Hieracites 4, 8
2	23	Epiphanius	403	Panarion, Section 3, Heresy 44, Origenists, 28, 2
2	23	Epiphanius	403	Panarion, Section 3, Heresy 44, Origenists, 42, 4
2	24	Epiphanius	403	Panarion, Section 3, Heresy 44, Origenists, 28, 2
2	24	Epiphanius	403	Panarion, Section 3, Heresy 45, 1, 2
		JEROME (PREFACE TO TOBIT/JUDITH)	404	CANON
1	5	Augustine	405	In Answer to the Letters of Petilian 2, 61
1	5	Augustine	405	In Answer to the Letters of Petilian 3, 29
1	5	Augustine	405	In Answer to the Letters of Petilian 3, 31
1	5	Augustine	405	In Answer to the Letters of Petilian 3, 35
1	11	Augustine	405	In Answer to the Letters of Petilian 2, 35
12	23	Augustine	405	In Answer to the Letters of Petilian 2, 19
		Innocent I	405	Letter to the Bishop of Toulouse
		POPE INNOCENT I	405	CANON
1	1	Chromatius	407	Tractate on Matthew 41, 5
3	1	John Chrysostom	407	Homilies on Matthew, 28, 3
1	4	Chromatius	407	Tractate on Matthew 11, 2
1	5	Chromatius	407	Tractate on Matthew 43.7
1	5	Chromatius	407	Tractate on Matthew 11, 2
1	5	John Chrysostom	407	Homily 41
6	6	Chromatius	407	Tractate on Matthew 56, 4
6	7	Chromatius	407	Tractate on Matthew 57, 3
4	9	John Chrysostom	407	Homilies on Hebrews 7, 9
5	10	Chromatius	407	Tractate on Matthew 42, 5
1	11	Chromatius	407	Tractate on Matthew 31.15.4
1	11	Chromatius	407	Tractate on Matthew 24, II, 4
16	12	Chromatius	407	Sermon 31, 2
16	12	Chromatius	407	Tractate on Matthew 39, 1
16	12	Chromatius	407	Tractate on Matthew 47, 2
16	13	Chromatius	407	Tractate on Matthew 47, 4
18	15	John Chrysostom	407	Homilies on Matthew, 2
6	17	Chromatius	407	Tractate on Matthew 41, 5
10	21	Chromatius	407	Tractate on Matthew 49, 1
11	23	John Chrysostom	407	Homilies on Philippians, 4
2	24	John Chrysostom	407	Homilies on Genesis 46.15-17
2	24	John Chrysostom	407	Homilies on Genesis, 22, 7
3	7	Rufinus	409	Commentary on the Apostles’ Creed, 46
		Rufinus	409	Commentary on the Apostles’ Creed, 38
7	26	Rufinus	411	Commentary on the Apostles’ Creed, 8
8	21	Augustine	414	On Widowhood, 21
9	15	Augustine	416	On Man’s Perfection in Righteousness, 6
8	21	Augustine	416	On Man’s Perfection in Righteousness, 5
1	4	Cyril of Alexandria	418	Commentary on John, 1, Introduction
1	4	Cyril of Alexandria	418	Commentary on John, 1, 4
1	5	Cyril of Alexandria	418	Commentary on John, 2, 1
13	5	Cyril of Alexandria	418	Commentary on John, 1, 10
		The Council of Carthage 419:	419	The Code of Canons of the African Church
		THE COUNCIL OF CARTHAGE – 217 BISHOPS	419	CANON
1	1	Jerome	420	Against the Pelagians, Bk I, 33
1	1	Jerome	420	Commentary on Isaiah 15.14
8	1	Augustine	420	Tractates on John 21, 2
8	2	Jerome	420	Six Books on Jeremiah 5.63.8-12
1	4	Jerome	420	Six Books on Jeremiah 4.8.2
4	9	Jerome	420	Six Books on Jeremiah 1.4.1-2
1	11	Augustine	420	On Lying 31 [16]
1	11	Augustine	420	On Lying 5.6
4	11	Jerome	420	Letter 39, 3
12	11	Augustine	420	On Marriage and Concupiscence 2, 20
12	11	Augustine	420	On Marriage and Concupiscence 2, 32
4	14	Jerome	420	Letter 39, 3
9	15	Augustine	420	Tractates on John 21, 1
6	21	Augustine	420	On Marriage and Concupiscence 2, 52
8	21	Augustine	420	On Continence, 28
2	24	Augustine	420	Tractates on John 12, 10
2	24	Augustine	420	On Marriage and Concupiscence 2, 45
7	26	Augustine	420	Tractates on John 21, 2
		Jerome	420	Preface to Ezra
		Jerome	420	Letter 107, 15
1	5	Augustine	421	On the Soul and its Origin 3, 2
13	9	Augustine	421	On the Soul and its Origin 4, 6
4	11	Augustine	421	On the Soul and its Origin 3, 22
4	11	Augustine	421	On the Soul and its Origin 3, 14
2	1	Augustine	426	On the Trinity 15, 17
8	1	Augustine	426	City of God 12, 25
8	1	Augustine	426	City of God 15, 3
4	3	Augustine	426	On Christian Doctrine 2, 12, 18
13	5	Augustine	426	On the Trinity 15, 3
1	9	Augustine	426	City of God 20, 26
13	9	Augustine	426	On Christian Doctrine 2, 21, 32
9	10	Augustine	426	On the Trinity 4, 28
1	13	Augustine	426	On the Trinity 4, 12
9	14	Augustine	426	City of God 22, 29
9	15	Augustine	426	City of God 12, 15
9	15	Augustine	426	City of God 14, 3
9	15	Augustine	426	City of God 19, 4
9	15	Augustine	426	City of God 19, 27
7	16	Augustine	426	On Christian Doctrine, 4, 30, 63
12	18	Augustine	426	On the Trinity, 13, 16
6	20	Augustine	426	City of God 14, 7
11	20	Augustine	426	City of God 11, 30
11	20	Augustine	426	City of God 12, 18
11	20	Augustine	426	On the Trinity 11, 11
2	21	Augustine	426	City of God 17, 20
7	22	Augustine	426	City of God 11, 10
6	24	Augustine	426	On Christian Doctrine, 4, 5, 8
6	24	Augustine	426	On the Trinity, 14, 1
16	25	Augustine	426	On the Trinity 3, 6
7	26	Augustine	426	On the Trinity 4, 27
7	26	Augustine	426	On the Trinity 4, 28
7	27	Augustine	426	City of God 8, 1
		Augustine	426	On the Trinity 14, 11
		Augustine	426	On Christian Doctrine 2, 8, 13
6	22	Augustine	428	Reply to Faustus, 19, 29
3	5	Augustine	429	Reply to Faustus, 19, 29
4	11	Augustine	429	On the Predestination of the Saints 26
4	11	Augustine	429	On the Predestination of the Saints 27
4	11	Augustine	429	On the Predestination of the Saints 28
4	11	Augustine	429	On the Predestination of the Saints 29
4	11	Hilary (layman)	429	Augustine Letter 226, 12
1	1	Augustine	430	Exposition on Psalm 4, 9
2	1	Augustine	430	Exposition of Psalm 52, 3
5	1	Augustine	430	Letter 185, 9, 41
5	1	Augustine	430	Treatise Concerning Donatists, 9, 41
7	1	Pelagius	430	in Augustine’s On Pelagius, 6
8	1	Augustine	430	Letter 187, 3, 7
8	1	Augustine	430	Letter 187, 4, 14
8	1	Augustine	430	Letter 205, 3, 17
8	1	Augustine	430	Sermon 8, 1
8	1	Augustine	430	Answer to the Arian Sermon IV, 4
8	1	Augustine	430	Homilies on the Gospel of John, Homily 21, 2
8	1	Augustine	430	Sermon 52, 5
8	1	Augustine	430	Sermon 20, 2
8	1	Augustine	430	On the Trinity, 2, 5
8	1	Augustine	430	On the Trinity, 3, 1, 6
8	1	Augustine	430	Treatise on Faith and the Creed, 3
8	1	Augustine	430	Sermons on the New Testament, Sermon 2
13	1	Augustine	430	Confessions VIII, 1, 2
10	2	Augustine	430	Letter 164, 3, 6
10	2	Augustine	430	Letter 164, 3, 6
10	2	Augustine	430	Sermon 159B, 5
10	2	Augustine	430	Letter 164, 13, 6
12	2	Augustine	430	Concerning the Nature of Good, 48
13	2	Augustine	430	Sermon 68, 4
5	3	Augustine	430	Exposition of Psalm 57, 20
5	4	Augustine	430	Letter 55, 5, 9
5	4	Augustine	430	Exposition 2 of Psalm 48, 4
10	4	Augustine	430	Sermon 63, 1
1	5	Augustine	430	Letter 185, 11, 50
1	5	Augustine	430	Sermon 292, 7
1	5	Augustine	430	In Answer to the Letters of Petilian 2, 26
1	5	Augustine	430	On Baptism, Against the Donatists, VI, 19
1	5	Augustine	430	On Baptism, Against the Donatists, I, 12
3	5	Augustine	430	Sermon 306, 1
3	6	Augustine	430	Exposition of Psalm 69, 5
3	6	Augustine	430	Sermon 62, 12
3	6	Augustine	430	Questions on Judges 49.2-4
5	6	Augustine	430	Letter 55, 5, 8
1	7	Augustine	430	Letter 187, 4, 14
1	7	Augustine	430	Answer to Maximinus the Arian XXI, 2
4	7	Augustine	430	Sermon 335M, 1
7	7	Pelagius	430	in Augustine’s On Pelagius, 7
3	8	Augustine	430	Sermon 306, 7
5	8	Augustine	430	Exposition of Psalm 111, 8
5	8	Augustine	430	Exposition of Psalm 52, 7
1	9	Augustine	430	Sermon 12, 3
1	9	Augustine	430	Exposition 24 of Psalm 118, 6
1	9	Augustine	430	Exposition of Psalm 57, 1
1	9	Augustine	430	Sermon 125, 8
5	9	Augustine	430	Exposition 3 of Psalm 36, 10
5	9	Augustine	430	Exposition of Psalm 57, 19
5	9	Augustine	430	Sermon 58, 7
5	9	Nilus of Ancyra	430	Commentary on the Song of Songs, 64-66
13	9	Augustine	430	Letter 55, 4, 7
13	9	Augustine	430	Sermon 68, 4
2	10	Augustine	430	Exposition of Psalm 52, 3
9	10	Augustine	430	On the Trinity, 4, 20
9	10	Augustine	430	On the Trinity, 4, 20, 27
12	10	Augustine	430	On Baptism, Against the Donatists, II, 10
1	11	Augustine	430	Sermon 65, 6
1	11	Augustine	430	Sermon 81, 5
1	11	Augustine	430	Sermon 180, 8
1	11	Augustine	430	Sermon 162C, 5
4	11	Augustine	430	Letter 217, 4, 15
4	11	Augustine	430	Letter 217, 6, 22
4	11	Augustine	430	Letter 217, 6, 22
4	11	Augustine	430	Merits and the Forgiveness of Sins I, 30
4	11	Augustine	430	Letter 194, 9, 42
14	11	Augustine	430	Sermon 113A, 9
14	11	Augustine	430	Sermon 299A, 7
14	11	Augustine	430	Sermon 360A, 5-6
12	12	Augustine	430	Exposition 1 of Psalm 70, 1
14	13	Augustine	430	Sermon 360A, 5-6
2	15	Augustine	430	Exposition 3 of Psalm 36, 12
9	15	Augustine	430	Reply to Faustus, 22, 78
9	15	Augustine	430	Exposition on Psalm 4, 9
9	15	Augustine	430	Letter 131
9	15	Augustine	430	Letter 185, 9, 39
9	15	Augustine	430	Exposition of Psalm 35, 1
9	15	Augustine	430	Exposition of Psalm 111, 2
9	15	Augustine	430	Exposition of Psalm 119, 1
9	15	Augustine	430	Exposition of Psalm 57, 10
9	15	Augustine	430	Exposition 2 of Psalm 68, 18
9	15	Augustine	430	Sermon 52, 5
9	15	Augustine	430	Sermon 299, 9
9	15	Augustine	430	On Baptism, Against the Donatists, VI, 2
9	15	Augustine	430	On Baptism, Against the Donatists, VII, 1, 1
14	15	Augustine	430	Reply to Faustus 22, 17
1	16	Augustine	430	Reply to Faustus 21, 9
1	16	Augustine	430	Exposition of Psalm 51, 2
7	16	Augustine	430	Sermon 48, 1
5	17	Augustine	430	Reply to Faustus, 19, 29
12	18	Augustine	430	Exposition of Psalm 57, 20
10	19	Augustine	430	Letter 185, 9, 40
10	19	Augustine	430	Letter 185, 9, 37
12	19	Augustine	430	Sermon 198, 63
2	20	Augustine	430	Exposition of Psalm 56, 4
8	20	Augustine	430	Merits and the Forgiveness of Sins I, 38
11	20	Augustine	430	Sermon 8, 1
2	21	Augustine	430	Reply to Faustus, 12, 44
2	21	Augustine	430	Letter 140, 7, 20
2	21	Augustine	430	Exposition of Psalm 56, 4
6	21	Augustine	430	Exposition 8 of Psalm 118, 20
8	21	Augustine	430	Letter 177, 5
8	21	Augustine	430	Letter 144, 2
8	21	Augustine	430	Letter 157, 2, 9
8	21	Augustine	430	On the Spirit and the Letter 56
8	21	Augustine	430	On the Spirit and the Letter 22
8	21	Augustine	430	Sermon 283, 2
8	21	Augustine	430	Merits and the Forgiveness of Sins II, 5
8	21	Augustine	430	Sermon 283, 8
8	21	Augustine	430	Sermon 348A, 14
8	21	Augustine	430	Sermon 354A, 12
11	21	Augustine	430	Reply to Faustus 21, 6
11	21	Augustine	430	Tractates on John, Tractate 1, 13
7	22	Augustine	430	Letter 169, 2, 7
2	23	Augustine	430	Answer to Enemy of Law and Prophets I, 48
6	23	Augustine	430	Reply to Faustus 22, 54
2	24	Augustine	430	Reply to Faustus 21, 9
2	24	Augustine	430	Exposition of Psalm 50, 9
2	24	Augustine	430	Sermon 294, 15
2	25	Augustine	430	Letter 157, 3, 21
2	25	Augustine	430	On Baptism, Against the Donatists, IV, 8, 12
2	25	Augustine	430	On Baptism, Against the Donatists, IV, 8, 14
2	25	Augustine	430	On the Merits and the Forgiveness of Sins I, 9
7	25	Augustine	430	Against the Manicheans, 29
7	25	Augustine	430	Reply to Faustus 6, 3
7	25	Augustine	430	Letter 187, 3, 7
7	25	Augustine	430	On the Trinity, 4, 13
7	25	Augustine	430	On the Trinity, 4, 20, 27
16	25	Augustine	430	On the Trinity, 3, 1, 6
6	26	Augustine	430	Letter 193, 1, 2
7	26	Augustine	430	Reply to Faustus, 22, 8
7	26	Augustine	430	Letter 119, 3
7	26	Augustine	430	Answer to Enemy of Law and Prophets I, 15
7	26	Augustine	430	Homilies on the Gospel of John, Homily 21, 2
7	26	Augustine	430	Sermon 117, 11
7	26	Augustine	430	On the Trinity, 4, 20, 27
7	27	Augustine	430	Concerning the Nature of Good, 24
7	27	Augustine	430	Sermon 12.10
7	27	Augustine	430	Sermon 12, 10
7	27	Augustine	430	Sermon 187, 2
7	27	Augustine	430	Sermon 212, 1
7	27	Augustine	430	On the Trinity, 2, 8
7	27	Augustine	430	On the Trinity, 4, 20, 27
7	27	Augustine	430	On the Trinity, 4, 20, 27
16		Augustine	430	On the Spirit and the Letter 62
13	1	Cyril of Alexandria	444	Commentary on the Twelve, On Hosea 13
1	10	Cyril of Alexandria	444	Commentary on the Gospel of John 4.5.96
15	10	Cyril of Alexandria	444	Festal Letter 6
1	10	Eucherius	449	Book of Formulas I.97
9	15	Peter Chrysologus	450	Sermon 2
		CODEX ALEXANDRINUS	450	CANON
		CODEX EPHRAEMI RESCRIPTUS	450	CANON

CANON LISTS

FATHER/LIST/BOOK	Year	WISDOM CANONICAL?	OTHER CITATIONS
MELITO OF SARDIS	170	“WISDOM”	NONE
MURATORIAN CANON)	170	CANON	NOT APPLICABLE
CLEMENT ALEXANDRIA	203	CANON	DIVINE SCRIPTURE
ORIGEN (JEWISH LIST)	220	NOT CANON FOR JEWS	NOT APPLICABLE
ORIGEN (LETTER)	248	N/A	HOLY SCRIPTURE
ORIGEN (CITATIONS)	250	CANON	HOLY SCRIPTURE
EUSEBIUS (APPROVAL)	324	CANON	HEBREW SCRIPTURE
~~THE NICENE COUNCIL~~	~~325~~	~~UNKNOWN~~	~~NOT APPLICABLE~~
CLAROMONTANUS	349	CANON	NOT APPLICABLE
CODEX VATICANUS	350	CANON	NOT APPLICABLE
CODEX SINAITICUS	350	CANON	NOT APPLICABLE
CYRIL OF JERUSALEM	350	NOT CANON	SOLOMON
ST CATHERINE’S SYRIAC	350	CANON	NOT APPLICABLE
CHELTENHAM LIST	360	CANON	NOT APPLICABLE
~~THE COUNCIL AT LAODICEA~~	~~363~~	~~NOT CANONICAL~~	~~NOT APPLICABLE~~
ATHANASIUS	367	VERSION 3.1	DIVINE SCRIPTURE
HILARY OF POITIERS	367	NOT CANON	PROPHECY
GREGORY NAZIANZUS	380	NOT CANON	ORACLES OF GOD
AMPHILOCHIUS	380	NOT CANON	2 CITES
THE APOSTOLIC CANONS	380	CANON	CITED
~~THE COUNCIL OF ROME~~	~~382~~	~~CANON~~	~~NOT APPLICABLE~~
EPIPHANIUS PAN. 8.6.1-4	385	DISPUTED FOR JEWS	SACRED SCRIPTURE
EPIPHANIUS PAN.76.22.5	385	CANON	SACRED SCRIPTURE
JEROME (HELMETED)	390	NOT CANON	SCRIPTURE
EPIPHANIUS DE MENS. 4-5	392	BENEFICIAL FOR JEWS	SACRED SCRIPTURE
THE COUNCIL OF HIPPO – 70 BISHOPS	393	CANON	NOT APPLICABLE
AUGUSTINE	397	CANON	OLD TEST. PROPHECY
COUNCIL CARTHAGE – 44-48 BISHOPS	397	CANON	NOT APPLICABLE
JEROME (SOLOMON)	398	VERSION 3.2	SCRIPTURE
RUFINUS	400	VERSION 3.3	PROPHECY
JEROME (TOBIT/JUDITH)	404	CANON	SCRIPTURE
POPE INNOCENT I	405	CANON	NONE
COUNCIL CARTHAGE – 217 BISHOPS	419	CANON	NOT APPLICABLE
CODEX ALEXANDRINUS	450	CANON	NOT APPLICABLE
CODEX EPHRAEMI R.	450	CANON	NOT APPLICABLE

Version 3.1: Wisdom (and Esther (but not Baruch, which is canon)) not canonical but to be read.

Version 3.2: Wisdom (unlike Esther (which is canon) or Baruch (which is not canon)) read for strengthening but not canonical or for confirming the authority of ecclesiastical dogmas.

Version 3.3: Wisdom (unlike Esther or Baruch (both of which are canon)) not canonical but “Ecclesiastical.”

[1] New Interpreter’s Bible, Introduction to Lamentations, p. 1016.

[2] Examples include the author of Genesis quoting the words of Adam, or Luke quoting the words of the angel that visited Zacharias, who was already “well stricken in years” and had to be long dead by the time Luke was writing. All the usual explanations and defenses Christians give (including literary device, memories passed down and memorized word-for-word, Divine inspiration, etc.) could, of course, apply to the Book of Wisdom as well.

[3] This applies regardless of whether the allusions amount to a showing that the Book is Scripture, since the mere existence of any such allusion means that the dating for the Book would have to be well before Jesus is speaking. Of course what allusions you recognize are up to you, but Wisdom is another case where not recognizing at least some of them sets a standard that would prevent you from ever proving much of anything yourself.

[4] I stopped looking for them once I had reached 500. How many there really are, I do not know.

[5] See, e.g., Rufinus Commentary on the Apostles’ Creed 38 at www.newadvent.‌org/fathers/2711.htm.

[6] https://faculty.georgetown.edu/jod/inst-trans.html, 5.5.

[7] https://en.wikipedia.org/wiki/Archaeological_site_of_Sbeitla

[8] Even lists that place Wisdom in a “third category” are not dismissing it. In fact, they intend for it to be read before one moves on to the Bible. The Spirit and the Letter: Studies in the Biblical Canon by John Barton (p. 55-56) tells us that: “For catechumens, as we know from even so late a writer as Athanasius, non-canonical Christian books were probably deemed more useful reading [than the Books of the canonical Bible]… For the beginner… the effective ‘canon’ would be the New Testament and wisdom books. Perhaps we have here the explanation for the Muratorian Fragment’s inclusion of the Wisdom of Solomon with the books of the New Testament.”

[9] https://en.wikipedia.org/wiki/Letter_of_Jeremiah

[10] In addition to KJV references, many others were noted in Gary G. Michuta’s book, The Case for the Deuterocanon,and Plumptre’s article. Note that Plumptre’s parallels may be linguistic and difficult to see in the English translation.

[11] And “Irenaeus was the first Christian to understand Genesis 3:15 as a prophecy about Christ (and Mary)…” Evidence for Christianity, Josh McDowell, citing Claus Westermann. Furthermore, one could see this allusion from James 4:5 to Wisdom 2:24 as meeting Don Stewart’s three formulae (specifically “Scripture says”)—see the discussion in Sidebar 4 above.

[12] Dialogue with Trypho 137-138: www.newadvent.org/fathers/01289.htm

[13] 180 AD Against Heresies 4, 38, 3: www.newadvent.org/fathers/0103438.htm. Eusebius confirms this citation for us: 324 AD, Church History 5, 8, 8: [Re: Irenaeus] “And he uses almost the precise words of the Wisdom of Solomon, saying: The vision of God produces immortality…”

[14] On the Soul 15: www.newadvent.org/fathers/0310.htm

[15] Stromata 4, 16: www.newadvent.org/fathers/02104.htm

[16] Mostly taken from https://en.wikipedia.org/wiki/Clement_of_Alexandria.

[17] And do not forget the canon lists: the Muratorian Canon includes the Book of Wisdom (170 AD?), and Melito’s list says Wisdom (170 AD).

[18] www.gnosis.org/library/odes.htm

[19] Preserved in the Church History of Eusebius, Bk V. Ch. 1-3, which alludes to Wisdom several times (e.g., Ch 1, Section 63 re: Wisdom 2:17): www.newadvent.org/fathers/250105.htm

[20] And he continues to do so throughout his work. E.g., Book 7, 12 “Let us therefore look also at the oracles of the Hebrews….” before quoting Wisdom 8:1; and Book 12, 52 “The meaning of this, if not the actual words, has been previously set down very briefly in the oracles of the Hebrews, the thought being comprised in few words…” before quoting Wisdom 8:5. Note that he cannot recognize anything resembling “Hebraica Veritas,” since Wisdom is a Greek book, not Hebrew.

[21] Athanasius Festal Letter 3, 4 quoted Wisdom 1:5 to confirm that evil works drives out the indwelling Holy Spirit. www.newadvent.org/fathers/2806003.htm; and www.newadvent.org/‌fathers/2813.htm, 5; Hilary https://ccel.org/ccel/schaff/npnf209.iii.iv.ii.xxviii.html, Gregory Oration 28, 8 quoted Wisdom 1:7 to confirm that God pervades all things and fills all. www.‌newadvent‌.org/‌fathers/‌310228.htm

[22] Tertullian www.newadvent.org/fathers/0311.htm, 7; www.newadvent.org/fathers/0314.htm, 2;

https://ccel.org/ccel/schaff/anf03.v.iii.vii.html; Cyprian www.newadvent.org/fathers/050712c.htm 3, 53; Origen www.newadvent.org/fathers/04163.htm 3,60; 4,5; 5,29; 7,8; Epiphanius Panarion, Section 3, Heresy 44, 28, 2; Section 3, Heresy 44, 39, 6; Section 3, Heresy 44, 54, 4; Section 4, Heresy 54, 1, 4; Augustine www.newadvent.org/fathers/1401.htm 16, 29; www.newadvent.org/‌fathers/‌14092.‌htm 2, 26; 2, 61; www.newadvent.org/fathers/14093.htm 3, 29; 3, 31; 3, 35; Answer to Maximinus the Arian XXI, 2; www.newadvent.org/fathers/140621.htm 21, 9.

SPREADSHEET

Wisdom_Patristic_Citations_Website_Chart Download

Wisdom Verse Number	Wisdom Verse Text	Father Name	Father Date	Father's Work	Father's Citation Text	Link / Location Note	Type of Use
1:1	Love righteousness, ye that be judges of the earth: think of the Lord with a good (heart,) and in simplicity of heart seek him.	Origen	230 AD	On First Principles 1.2.13	[Referred to as Holy Scripture in 1, 2, 9; See Wisdom 7:26] ...And if there be any other things which in Scripture are called good, whether ... a good heart, ... all these are so termed catachrestically, having in them an accidental, not an essential goodness. ...	https://www.newadvent.org/fathers/04121.htm	Canonical / scriptural witness
1:1	Love righteousness, ye that be judges of the earth: think of the Lord with a good (heart,) and in simplicity of heart seek him.	Tertullian	240 AD	Against the Valentinians, 2	Besides, the face of the Lord is patiently waited for by those who seek Him in simplicity of heart, as says the very Wisdom — not of Valentinus, but — of Solomon. Wisdom 1:1	https://www.newadvent.org/fathers/0314.htm	Direct quotation or citation
1:1	Love righteousness, ye that be judges of the earth: think of the Lord with a good (heart,) and in simplicity of heart seek him.	Tertullian	240 AD	Against Marcion 7	Our instruction comes from “the porch of Solomon,” Because in the beginning of the church the apostles taught in Solomon’s porch, Acts iii. 5. who had himself taught that “the Lord should be sought in simplicity of heart.”	https://ccel.org/ccel/schaff/anf03.v.iii.vii.html	Direct quotation or citation
1:1	Love righteousness, ye that be judges of the earth: think of the Lord with a good (heart,) and in simplicity of heart seek him.	Tertullian	240 AD	Prescription against the heretics, 7	What between heretics and Christians? Our instruction comes from the porch of Solomon, who had himself taught that the Lord should be sought in simplicity of heart. Wisdom 1:1 A	https://www.newadvent.org/fathers/0311.htm	Christological prophecy
1:1	Love righteousness, ye that be judges of the earth: think of the Lord with a good (heart,) and in simplicity of heart seek him.	Origen	254 AD	Commentary on Romans, 3, 7, 6	possibly used Wisdom 1:1 to show the righteousness of God cannot be known by natural impulses but by revelation.	Not available online	Direct quotation or citation
1:1	Love righteousness, ye that be judges of the earth: think of the Lord with a good (heart,) and in simplicity of heart seek him.	Cyprian	258 AD	Treatise 12, 3, 53	[Referred to as Holy Scriptures in 12, 3, Introduction] Also in Solomon, in Wisdom: And in simplicity of heart seek Him.	https://www.newadvent.org/fathers/050712c.htm	Canonical / scriptural witness
1:1	Love righteousness, ye that be judges of the earth: think of the Lord with a good (heart,) and in simplicity of heart seek him.	Augustine	394 AD	On the Lord's Sermon on the Mount 2, 14, 48	Cited along with Romans, etc. without qualification: In this way, he will "think of the Lord in goodness and seek him in simplicity of heart.'	https://www.newadvent.org/fathers/16012.htm	Direct quotation or citation
1:1	Love righteousness, ye that be judges of the earth: think of the Lord with a good (heart,) and in simplicity of heart seek him.	Chromatius	407 AD	Tractate on Matthew 41, 5	[Referred to as prophecy in 41, 1; See Sirach 1:28:] This accords with what Solomon says in the persona of wisdom: ... And again: ... in accordance with what is written: "Seek him with simplicity of heart" [Wis 1:1]. [Per Chromatius of Aquileia, Sermons and Tractates on Matthew]	Not available online	Direct quotation or citation
1:1	Love righteousness, ye that be judges of the earth: think of the Lord with a good (heart,) and in simplicity of heart seek him.	Jerome	420 AD	Against the Pelagians, Bk I, 33	[When citing scripture against Pelagians, so in this case Jerome considers it Scripture and his opponent does not] Do you expect me to explain the purposes and plans of God? ... And elsewhere, Make not yourself overwise, and argue not more than is fitting. And in the same place, In wisdom and simplicity of heart seek God. You will perhaps deny the authority of this book; listen then to the Apostle blowing the Gospel trumpet:	https://www.newadvent.org/fathers/30111.htm	Canonical / scriptural witness
1:1	Love righteousness, ye that be judges of the earth: think of the Lord with a good (heart,) and in simplicity of heart seek him.	Jerome	420 AD	Commentary on Isaiah 15.14	Cited along with Isaiah without qualification: Just how God is to be sought we learn elsewhere... "Taste of the Lord in goodness, and in simplicity of heart seek him." 3 ... [Per Ancient Christian Commentary on Scripture]	Not available online	Canonical / scriptural witness; Christological prophecy
1:1	Love righteousness, ye that be judges of the earth: think of the Lord with a good (heart,) and in simplicity of heart seek him.	Augustine	430 AD	Exposition on Psalm 4, 9	A soul like this... cannot do that which is commanded, Think on the Lord in goodness, and in simplicity of heart seek Him.	https://www.newadvent.org/fathers/1801004.htm	Direct quotation or citation
1:2	For he will be found of them that tempt him not; and sheweth himself unto such as do not distrust him.	Origen	253 AD	Homilies on Luke 3 (Luke 1:11)	quoted as "the holy word of Scripture" per Gary G. Michuta in The Case of the Deuterocanon.	Not available online	Canonical / scriptural witness
1:4	For into a malicious soul wisdom shall not enter; nor dwell in the body that is subject unto sin.	Origen	248 AD	Against Celsus 3, 60	[Defined as the word of God in 3, 72; see Wisdom 7:26] And as we teach, moreover, that wisdom will not enter into the soul of a base man, nor dwell in a body that is involved in sin, Wisdom 1:4	https://www.newadvent.org/fathers/04163.htm	Direct quotation or citation
1:4	For into a malicious soul wisdom shall not enter; nor dwell in the body that is subject unto sin.	Origen	248 AD	Against Celsus 5, 29	[Defined as the word of God in 3, 72; see Wisdom 7:26] For such a procedure would be impious, being equivalent to a betrayal of the mysterious declarations of God's wisdom, of which it has been well said: Into a malicious soul wisdom shall not enter, nor dwell in a body subject to sin. Wisdom 1:4	https://www.newadvent.org/fathers/04165.htm	Direct quotation or citation
1:4	For into a malicious soul wisdom shall not enter; nor dwell in the body that is subject unto sin.	Basil the Great	379 AD	Letter 8, 12	[Referred to as Holy Scripture in 10; See Wisdom 1:7:] For, it is said, into a malicious soul Wisdom shall not enter, nor dwell in the body that is subject unto sin. Wisdom 1:4	https://www.newadvent.org/fathers/3202008.htm	Canonical / scriptural witness
1:4	For into a malicious soul wisdom shall not enter; nor dwell in the body that is subject unto sin.	Gregory of Nyssa	386 AD	On Virginity 15	... and, as the Scripture tells us, into the malicious soul Wisdom cannot come Wisdom 1:4 .	https://www.newadvent.org/fathers/2907.htm	Canonical / scriptural witness
1:4	For into a malicious soul wisdom shall not enter; nor dwell in the body that is subject unto sin.	Ambrose	397 AD	Three Books on the Holy Spirit 3, 128	[Referred to as Scripture in 3, 135] Or because, into a malicious soul wisdom does not enter, Wisdom 1:4 the evil disposition of the traitor uttered this, and he valued the suffering of the Lord's body at a dearer rate, that by the immensity of the price he might draw all away from the faith.	https://www.newadvent.org/fathers/34023.htm	Canonical / scriptural witness; Doctrinal use
1:4	For into a malicious soul wisdom shall not enter; nor dwell in the body that is subject unto sin.	Ambrose	397 AD	Three Books on the Holy Spirit, 3, 11, 69-70	[Referred to as Scripture in 3, 135] For into a malicious soul wisdom does not enter, Wisdom 1:4 because ...	https://www.newadvent.org/fathers/34023.htm	Canonical / scriptural witness
1:4	For into a malicious soul wisdom shall not enter; nor dwell in the body that is subject unto sin.	Didymus the Blind	398 AD	Commentary on Zechariah 12:9-10	quotes Wisdom 1:4 to show that Christ came only to cure what was harmful per Gary G. Michuta in The Case of the Deuterocanon.	Not available online	Christological prophecy
1:4	For into a malicious soul wisdom shall not enter; nor dwell in the body that is subject unto sin.	Epiphanius	403 AD	Panarion, Section 3, Heresy 44, 54, 4	[Referred to as Scripture in 3, 44, 48, 4; see Wisdom 3:7:] Solomon too said, “Wisdom will not enter into a soul that deviseth evil, nor make its abode in a body guilty of sin.”	Not available online	Canonical / scriptural witness
1:4	For into a malicious soul wisdom shall not enter; nor dwell in the body that is subject unto sin.	Chromatius	407 AD	Tractate on Matthew 11, 2	Cited along with Matthew , Luke, etc. without qualification: This agrees with what is written: ... And again: "For into a malevolent soul wisdom shall not enter; nor dwell in the body that is subject to sins" [Wis 1:4].[Per Chromatius of Aquileia, Sermons and Tractates on Matthew]	Not available online	Direct quotation or citation
1:4	For into a malicious soul wisdom shall not enter; nor dwell in the body that is subject unto sin.	Cyril of Alexandria	418 AD	Commentary on John, 1, Introduction	... with good purpose search after the mind that is hidden in the Divine Scriptures.... since neither does He enter into a malicious soul, nor otherwise does He suffer His precious 'pearls to be rolled at the feet of swine.	https://www.tertullian.org/fathers/cyril_on_john_01_book1.htm	Canonical / scriptural witness
1:4	For into a malicious soul wisdom shall not enter; nor dwell in the body that is subject unto sin.	Cyril of Alexandria	418 AD	Commentary on John, 1, 4	Cited along with John without qualification: Slow to learn is the silly heretic. For how into a malicious soul will wisdom at all enter?	https://www.tertullian.org/fathers/cyril_on_john_01_book1.htm	Direct quotation or citation
1:4	For into a malicious soul wisdom shall not enter; nor dwell in the body that is subject unto sin.	Jerome	420 AD	Six Books on Jeremiah 4.8.2	Scripture says, "Wisdom will not enter a deceptive soul." [Per Ancient Christian Commentary on Scripture]	Not available online	Canonical / scriptural witness; Christological prophecy
1:5	For the holy spirit of discipline will flee deceit, and remove from thoughts that are without understanding, and will not abide when unrighteousness cometh in.	Origen	248 AD	Against Celsus 7, 8	[Defined as the word of God in 3, 72; see Wisdom 7:26] Moreover, the Holy Spirit gave signs of His presence at the beginning of Christ's ministry, and after His ascension He gave still more; but since that time these signs have diminished, although there are still traces of His presence in a few who have had their souls purified by the Gospel, and their actions regulated by its influence. For the holy Spirit of discipline will flee deceit, and remove from thoughts that are without understanding. Wisdom 1:5	https://www.newadvent.org/fathers/04167.htm	Christological prophecy
1:5	For the holy spirit of discipline will flee deceit, and remove from thoughts that are without understanding, and will not abide when unrighteousness cometh in.	Athanasius	373 AD	Festal Letter 3, 4	quoted Wisdom 1:5 to confirm that evil works drives out the indwelling Holy Spirit.	https://www.newadvent.org/fathers/2806003.htm	Direct quotation or citation
1:5	For the holy spirit of discipline will flee deceit, and remove from thoughts that are without understanding, and will not abide when unrighteousness cometh in.	Augustine	388 AD	Morals of the Catholic Church 16, 29	[Referred to as Old Testament prophesy in 16, 28] ... the prophet says, "The Holy Spirit of knowledge will shun guile." Wisdom 1:5 ... and the prophet says, "You send Your Spirit from the higher." Wisdom 9:17	https://www.newadvent.org/fathers/1401.htm	Canonical / scriptural witness
1:5	For the holy spirit of discipline will flee deceit, and remove from thoughts that are without understanding, and will not abide when unrighteousness cometh in.	Augustine	405 AD	In Answer to the Letters of Petilian 2, 61	[Referred to as Scripture in 3, 29; See Wisdom 1:5:] Is it not most truly written, "For the Holy Spirit of discipline will flee deceit?" Wisdom 1:5	https://www.newadvent.org/fathers/14092.htm	Canonical / scriptural witness
1:5	For the holy spirit of discipline will flee deceit, and remove from thoughts that are without understanding, and will not abide when unrighteousness cometh in.	Augustine	405 AD	In Answer to the Letters of Petilian 3, 29	[Referred to as Scripture in 3, 29; See Wisdom 1:5:] But who is there that is made up of deceit, whom we know that the Holy Spirit flees from, in accordance with the Scripture, Wisdom 1:5 who would not wish the best to be believed of him, or who would hesitate to bring this about by the use of any words within his reach?	https://www.newadvent.org/fathers/14093.htm	Canonical / scriptural witness
1:5	For the holy spirit of discipline will flee deceit, and remove from thoughts that are without understanding, and will not abide when unrighteousness cometh in.	Augustine	405 AD	In Answer to the Letters of Petilian 3, 31	[Referred to as Scripture in 3, 29; See Wisdom 1:5:] While their true character was concealed, while they wished to be thought good, though really bad, and to be reputed chaste, though really guilty of adultery, so long they were involved in deceit; and so the Holy Spirit, according to the Scripture, was fleeing from them. Wisdom 1:5	https://www.newadvent.org/fathers/14093.htm	Canonical / scriptural witness
1:5	For the holy spirit of discipline will flee deceit, and remove from thoughts that are without understanding, and will not abide when unrighteousness cometh in.	Augustine	405 AD	In Answer to the Letters of Petilian 3, 35	[Referred to as Scripture in 3, 29; See Wisdom 1:5:] or the Holy Spirit of discipline was even then fleeing from the hypocrite. Wisdom 1:5	https://www.newadvent.org/fathers/14093.htm	Canonical / scriptural witness
1:5	For the holy spirit of discipline will flee deceit, and remove from thoughts that are without understanding, and will not abide when unrighteousness cometh in.	Chromatius	407 AD	Tractate on Matthew 43.7	On seeing him, the Gerasenes ...compel the Lord and Savior of the world to depart from the district of their hearts. According to Scripture, "The Holy Spirit will not enter a perverse soul or dwell in a body enslaved to sin." [Per Ancient Christian Commentary on Scripture]	Not available online	Canonical / scriptural witness; Christological prophecy
1:5	For the holy spirit of discipline will flee deceit, and remove from thoughts that are without understanding, and will not abide when unrighteousness cometh in.	Chromatius	407 AD	Tractate on Matthew 11, 2	Cited along with Matthew , Luke, etc. without qualification: This agrees with what is written: "The Holy Spirit of discipline will flee deceit" [Wis 1:5].[Per Chromatius of Aquileia, Sermons and Tractates on Matthew]	Not available online	Direct quotation or citation
1:5	For the holy spirit of discipline will flee deceit, and remove from thoughts that are without understanding, and will not abide when unrighteousness cometh in.	John Chrysostom	407 AD	Homily 41	cited Wisdom 1:5 with Proverbs, per Gary G. Michuta in The Case of the Deuterocanon.	Not available online	Direct quotation or citation
1:5	For the holy spirit of discipline will flee deceit, and remove from thoughts that are without understanding, and will not abide when unrighteousness cometh in.	Cyril of Alexandria	418 AD	Commentary on John, 2, 1	For the Holy Spirit of wisdom will flee deceit, as it is written, nor dwell in the body that is subject unto sin.	https://www.tertullian.org/fathers/cyril_on_john_02_book2.htm	Canonical / scriptural witness
1:5	For the holy spirit of discipline will flee deceit, and remove from thoughts that are without understanding, and will not abide when unrighteousness cometh in.	Augustine	421 AD	On the Soul and its Origin 3, 2	You are, indeed, only feigning yourself a catholic if you are in mind the same as he was on whom you bestow your love; and you are aware how terribly the Scripture has spoken on this subject: The Holy Spirit of discipline will flee from the man who feigns. Wisdom 1:5	https://www.newadvent.org/fathers/15083.htm	Canonical / scriptural witness
1:5	For the holy spirit of discipline will flee deceit, and remove from thoughts that are without understanding, and will not abide when unrighteousness cometh in.	Augustine	430 AD	Letter 185, 11, 50	one who is in the Church only as a pretense does not receive the Spirit, because scripture says of such a person, For the Holy Spirit of discipline will flee from a hypocrite (Wis 1:5). [Per The Works of Saint Augustine, A Translation for the 21st Century]	Not available online	Canonical / scriptural witness
1:5	For the holy spirit of discipline will flee deceit, and remove from thoughts that are without understanding, and will not abide when unrighteousness cometh in.	Augustine	430 AD	Sermon 292, 7	So this man who's anadultereris assuredly shunned by the Holy Spirit. The sentence passed is certainly quite unambiguous: The Holy Spirit ofdiscipline will flee from the pretense (Wis 1:5).[Per The Works of Saint Augustine, A Translation for the 21st Century]	Not available online	Direct quotation or citation
1:5	For the holy spirit of discipline will flee deceit, and remove from thoughts that are without understanding, and will not abide when unrighteousness cometh in.	Augustine	430 AD	In Answer to the Letters of Petilian 2, 26	[Referred to as Scripture in 3, 29; See Wisdom 1:5:] Is it not most truly written, "For the Holy Spirit of discipline will flee deceit?" Wisdom 1:5	https://www.newadvent.org/fathers/14092.htm	Canonical / scriptural witness
1:5	For the holy spirit of discipline will flee deceit, and remove from thoughts that are without understanding, and will not abide when unrighteousness cometh in.	Augustine	430 AD	On Baptism, Against the Donatists, VI, 19	[Referred to as Scripture in I, 11, 16; See Wisdom 1:5:] if what is written, that "the Holy Spirit of discipline will flee deceit," Wisdom 1:5 extends to proving as much as this...	https://www.newadvent.org/fathers/14086.htm	Canonical / scriptural witness
1:5	For the holy spirit of discipline will flee deceit, and remove from thoughts that are without understanding, and will not abide when unrighteousness cometh in.	Augustine	430 AD	On Baptism, Against the Donatists, I, 12	[Referred to as Scripture in I, 11, 16; See Wisdom 1:5:] To these we reply, following the Scriptures, by asking them to answer themselves what they ask of us. ... If they say they were remitted, how then shall "the Holy Spirit of discipline flee deceit," Wisdom 1:5 if in him who was full of deceit He worked remission of sins?	https://www.newadvent.org/fathers/14081.htm	Canonical / scriptural witness
1:5	For the holy spirit of discipline will flee deceit, and remove from thoughts that are without understanding, and will not abide when unrighteousness cometh in.	Origen	229 AD	Commentary on John, 28, 122	[per Gary G. Michuta in The Case of the Deuterocanon. Parts of the work are available online, but I could not find this citation anywhere. Since it is contra-Michuta's position I will just quote him on it] after quoting Psalm 51:13 [11], wrote, "And if someone accepts in addition the saying, [quoted Wisdom 1:5]. It will appear clearly to be proven that the Holy Spirit flees from the soul that has dealt treacherously, even if he was there previously before deceit and sin." It is not clear whether the qualification regards the authority of Wisdom 1:5 or the propriety of applying it to Psalm 51:13 [11] as related material.	https://www.newadvent.org/fathers/1015.htm	Direct quotation or citation
1:6	For wisdom is a loving spirit; and will not acquit a blasphemer of his words: for God is witness of his reins, and a true beholder of his heart, and a hearer of his tongue.	Tertullian	198 AD	On the Soul 15	We are taught by God concerning both these questions — viz. that there is a ruling power in the soul, and that it is enshrined in one particular recess of the body. For, when one reads of God as being the searcher and witness of the heart; Wisdom 1:6 ...	https://www.newadvent.org/fathers/0310.htm	Direct quotation or citation
1:6	For wisdom is a loving spirit; and will not acquit a blasphemer of his words: for God is witness of his reins, and a true beholder of his heart, and a hearer of his tongue.	Gregory of Nazianzus	390 AD	Oration 41, 14	cited along with John, Psalms, 1 Samuel, etc. without qualification: This Spirit, for He is most wise and most loving, Wisdom 1:6 if He takes possession of a shepherd makes him a Psalmist, subduing evil spirits by his song, 1 Samuel 16:23 and proclaims him King;	https://www.newadvent.org/fathers/310241.htm	Direct quotation or citation
1:7	For the Spirit of the Lord filleth the world: and that which containeth all things hath knowledge of the voice.	Origen	248 AD	Against Celsus 4, 5	[Defined as the word of God in 3, 72; see Wisdom 7:26] Celsus, taking occasion I know not from what, next raises an additional objection against us, as if we asserted that “God Himself will come down to men.” He imagines also that it follows from this, that “He has left His own abode;” for he does not know the power of God, and that “the Spirit of the Lord filleth the world, and that which upholdeth all things hath knowledge of the voice.” Wisd. Solom. i. 7	https://www.newadvent.org/fathers/04164.htm	Direct quotation or citation
1:7	For the Spirit of the Lord filleth the world: and that which containeth all things hath knowledge of the voice.	Origen	253 AD	Commentary on the Epistle to the Romans	It is clear from this passage that Christ is the "God who is over all." The one who is over all has nothing over him, for Christ does not come after the Father but from the Father. The Holy Spirit is also included in this, as it is written: "The Spirit of the Lord fills the earth, and whoever contains all things knows every sound."...	Not available online	Canonical / scriptural witness; Christological prophecy
1:7	For the Spirit of the Lord filleth the world: and that which containeth all things hath knowledge of the voice.	Origen	254 AD	Commentary on Romans, 7, 15, 13	quoted Wisdom 1:7 to show the Holy Spirit is from the Father and possesses the one divine essence of the Trinity.	Not available online	Doctrinal use
1:7	For the Spirit of the Lord filleth the world: and that which containeth all things hath knowledge of the voice.	Basil the Great	379 AD	Letter 8, 10	Now let us examine, and to the best of our ability explain, the meaning of the words of Holy Scripture, which our opponents seize and wrest to their own sense, and urge against us for the destruction of the glory of the Only-begotten....How then can the two following passages stand? The Spirit of the Lord fills the world; Wisdom 1:7 and Whither shall I go from your Spirit?	https://www.newadvent.org/fathers/3202008.htm	Canonical / scriptural witness
1:7	For the Spirit of the Lord filleth the world: and that which containeth all things hath knowledge of the voice.	Basil the Great	379 AD	On the Holy Spirit, 23, 54	But the Spirit is believed to have been operating at the same time in Habakkuk and in Daniel at Babylon, and to have been at the prison with Jeremiah, and with Ezekiel at the Chebar. Ezekiel 1:1 For the Spirit of the Lord fills the world, Wisdom 1:7 and whither shall I go from your spirit? Or whither shall I flee from your presence? And, in the words of the Prophet, For I am with you, says the Lord...and my spirit remains among you. Haggai 2:4-5	https://www.newadvent.org/fathers/3203.htm	Canonical / scriptural witness
1:7	For the Spirit of the Lord filleth the world: and that which containeth all things hath knowledge of the voice.	Gregory of Nazianzus	390 AD	Oration 28, 8	cited along with Jeremiah, etc. without qualification: And how shall we preserve the truth that God pervades all things and fills all, as it is written Do not I fill heaven and earth? Says the Lord, Jeremiah 23:24 and The Spirit of the Lord fills the world, Wisdom 1:7 if God partly contains and partly is contained?	https://www.newadvent.org/fathers/310228.htm	Canonical / scriptural witness
1:7	For the Spirit of the Lord filleth the world: and that which containeth all things hath knowledge of the voice.	Ambrose	397 AD	Three Books on the Holy Spirit 1, 87	[Referred to as Scripture in 3, 135] But lest they should object that this was said according to the flesh, though He alone from Whose flesh went forth virtue to heal all, was more than all; yet, as the Lord fills all things, so, too, we read of the Spirit: For the Spirit of the Lord filled the whole world. Wisdom 1:7	https://www.newadvent.org/fathers/34021.htm	Canonical / scriptural witness; Moral example
1:7	For the Spirit of the Lord filleth the world: and that which containeth all things hath knowledge of the voice.	Theophilius of Alexandria	402 AD	Festal Letter of AD 402 in Jerome, Letter 98, 13	quoted Wisdom 1:7 as "Scripture" per Gary G. Michuta in The Case of the Deuterocanon.	Not available online	Canonical / scriptural witness
1:7	For the Spirit of the Lord filleth the world: and that which containeth all things hath knowledge of the voice.	Epiphanius	403 AD	Panarion, 4, 54, Pneumatomachi, 1, 4	[Referred to as Scripture in 3, 44, 48, 4; see Wisdom 3:7:] for the “Spirit of the Lord filleth the whole world"...	Not available online	Canonical / scriptural witness
1:7	For the Spirit of the Lord filleth the world: and that which containeth all things hath knowledge of the voice.	Augustine	430 AD	Letter 187, 4, 14	Indeed, he says through the prophet, ... and what I cited a little before concerning his wisdom, It stretches from end to end mightily and arranges all things pleasingly (Wis 8: 1). Scripture likewise says, The Spirit of the Lord filled the world (Wis 1:7)... [Per The Works of Saint Augustine, A Translation for the 21st Century]	Not available online	Canonical / scriptural witness
1:7	For the Spirit of the Lord filleth the world: and that which containeth all things hath knowledge of the voice.	Augustine	430 AD	Answer to Maximinus the Arian XXI, 2	Scripture says, The Spirit of the Lord has filled the whole world (Wis 1:7). [Per The Works of Saint Augustine, A Translation for the 21st Century]	Not available online	Canonical / scriptural witness
1:9	For inquisition shall be made into the counsels of the ungodly: and the sound of his words shall come unto the Lord for the manifestation of his wicked deeds.	Augustine	426 AD	City of God 20, 26	[Referred to as divine authority and truth in 10, 6; Holy Scripture in 11, 10; 11, 30; 14, 14, 7; etc.] For, as it is written, in the thoughts of the wicked His examination shall be conducted. Wisdom 1:9	https://www.newadvent.org/fathers/120120.htm	Canonical / scriptural witness
1:9	For inquisition shall be made into the counsels of the ungodly: and the sound of his words shall come unto the Lord for the manifestation of his wicked deeds.	Augustine	430 AD	Sermon 12, 3	[Referred to as the divine Wisdom in 12, 10; See Wis 7:27:] Again, it is written, Examination will be made into the thoughts of the wicked (Wis 1 :9). [Per The Works of Saint Augustine, A Translation for the 21st Century]	Not available online	Canonical / scriptural witness
1:9	For inquisition shall be made into the counsels of the ungodly: and the sound of his words shall come unto the Lord for the manifestation of his wicked deeds.	Augustine	430 AD	Exposition 24 of Psalm 118, 6	This is why scripture teaches. Holy meditation will keep you safe (Prv 2:11); and elsewhere it is written, An inquiry will be instituted into the thoughts of a godless person (Wis 1 :9).[Per The Works of Saint Augustine, A Translation for the 21st Century]	Not available online	Canonical / scriptural witness
1:9	For inquisition shall be made into the counsels of the ungodly: and the sound of his words shall come unto the Lord for the manifestation of his wicked deeds.	Augustine	430 AD	Exposition of Psalm 57, 1	As scripture says, An inquiry will be instituted in the thoughts ofa godlessperson (Wis 1 :9) [Per The Works of Saint Augustine, A Translation for the 21st Century]	Not available online	Canonical / scriptural witness
1:9	For inquisition shall be made into the counsels of the ungodly: and the sound of his words shall come unto the Lord for the manifestation of his wicked deeds.	Augustine	430 AD	Sermon 125, 8	how does [the psalm] go on? But the one who loves iniquity hates his own soul (Ps 11:5). And elsewhere: In the thoughts of the wicked shall there be interrogation (Wis 1:9). [Per The Works of Saint Augustine, A Translation for the 21st Century]	Not available online	Direct quotation or citation
1:10	For the ear of jealousy heareth all things: and the noise of murmurings is not hid.	Didymus the Blind	398 AD	Commentary on Zechariah 11:6-7	quotes Wisdom 1:10, 11:26, 24 to show that God never ceases having pity on his creatures per Gary G. Michuta in The Case of the Deuterocanon.	Not available online	Direct quotation or citation
1:10	For the ear of jealousy heareth all things: and the noise of murmurings is not hid.	Cyril of Alexandria	444 AD	Commentary on the Gospel of John 4.5.96	There is truth in the saying of Wisdom: "The Spirit of the Lord fills the universe," and "An attentive ear hears all things." [Per ACCS]	Not available online	Direct quotation or citation
1:10	For the ear of jealousy heareth all things: and the noise of murmurings is not hid.	Eucherius	449 AD	Book of Formulas I.97	It is said that God has hearing, because he listens to everything and nothing remains hidden to him in silence. About this, it is written in the book of Wisdom, "Heaven's ear listens to everything; even the whisper of murmurings are not hidden from him." [Per ACCS]	Not available online	Canonical / scriptural witness
1:11	Therefore beware of murmuring, which is unprofitable; and refrain your tongue from backbiting: for there is no word so secret, that shall go for nought: and the mouth that belieth slayeth the soul.	Athanasius	360 AD	Defense of Constantius, 5	quoted Wisdom 1:11 with words of David, Psalm. follow the example of David, who says, 'Whoever privily slanders his neighbour, him will I destroy.' As much as in them lies, they have slain me; for 'the mouth that belies, slays the soul Wisdom 1:11.'	https://www.newadvent.org/fathers/2813.htm	Moral example
1:11	Therefore beware of murmuring, which is unprofitable; and refrain your tongue from backbiting: for there is no word so secret, that shall go for nought: and the mouth that belieth slayeth the soul.	Augustine	405 AD	In Answer to the Letters of Petilian 2, 35	[Referred to as Scripture in 3, 29; See Wisdom 1:5:] Augustine answered: Their throat is an open sepulchre, whence they breathe out death by lies. For "the mouth that belies slays the soul." Wisdom 1:11	https://www.newadvent.org/fathers/14092.htm	Canonical / scriptural witness
1:11	Therefore beware of murmuring, which is unprofitable; and refrain your tongue from backbiting: for there is no word so secret, that shall go for nought: and the mouth that belieth slayeth the soul.	Chromatius	407 AD	Tractate on Matthew 31.15.4	For both false swearing and lying are punished with divine judgment, as the Scripture says: "The mouth that lies kills the soul." [Per Ancient Christian Commentary on Scripture]	Not available online	Canonical / scriptural witness; Christological prophecy
1:11	Therefore beware of murmuring, which is unprofitable; and refrain your tongue from backbiting: for there is no word so secret, that shall go for nought: and the mouth that belieth slayeth the soul.	Chromatius	407 AD	Tractate on Matthew 24, II, 4	as the divine Scripture says: "The mouth that lies kills the soul" [Per Chromatius of Aquileia, Sermons and Tractates on Matthew]	Not available online	Canonical / scriptural witness
1:11	Therefore beware of murmuring, which is unprofitable; and refrain your tongue from backbiting: for there is no word so secret, that shall go for nought: and the mouth that belieth slayeth the soul.	Augustine	420 AD	On Lying 31 [16]	But that mouth, the Scripture in that place says, does reach to the hearing of the Spirit of the Lord, Who has filled the whole earth... Thus, namely, is it written: The Spirit of wisdom is loving, and will not acquit an evil-speaker of his lips: for of his reins God is witness, and of his heart a true searcher, and of his tongue a hearer. For the Spirit of the Lord has filled the whole earth, and that which contains all things has knowledge of the voice. Therefore he that speaks unrighteous things cannot be hid: but neither shall the judgment when it punishes pass by him. For in the thoughts of the ungodly shall there be interrogation; and the hearing of his words shall come from the Lord, to the punishment of his iniquities. For the ear of jealousy hears all things, and the tumult of murmurings will not be hid. Therefore keep yourselves from murmuring, which profits nothing, and from backbiting refrain your tongue: because an obscure response will not go into the void. But the mouth that lies, slays the soul.	https://www.newadvent.org/fathers/1312.htm	Canonical / scriptural witness
1:11	Therefore beware of murmuring, which is unprofitable; and refrain your tongue from backbiting: for there is no word so secret, that shall go for nought: and the mouth that belieth slayeth the soul.	Augustine	420 AD	On Lying 5.6	what will he answer to this statement which is also in the sacred Scriptures:" The mouth that belies, kills the soul"? [Per Ancient Christian Commentary on Scripture]	Not available online	Canonical / scriptural witness; Christological prophecy
1:11	Therefore beware of murmuring, which is unprofitable; and refrain your tongue from backbiting: for there is no word so secret, that shall go for nought: and the mouth that belieth slayeth the soul.	Augustine	430 AD	Sermon 65, 6	Let's question Truth itself about it, and it says, The mouth which lies slays the soul (Wis 1: 1 1).[Per The Works of Saint Augustine, A Translation for the 21st Century]	Not available online	Direct quotation or citation
1:11	Therefore beware of murmuring, which is unprofitable; and refrain your tongue from backbiting: for there is no word so secret, that shall go for nought: and the mouth that belieth slayeth the soul.	Augustine	430 AD	Sermon 81, 5	Now perhaps he tries what Satan tried on the Lord... [he] wants to use the law to persuade you to [say a lie]: "Haven't you read, Every man is a liar" (Ps 116:11)? ...And you, brother, must counter, "The mouth that lies kills the soul (Wis 1:11).[Per The Works of Saint Augustine, A Translation for the 21st Century]	Not available online	Direct quotation or citation
1:11	Therefore beware of murmuring, which is unprofitable; and refrain your tongue from backbiting: for there is no word so secret, that shall go for nought: and the mouth that belieth slayeth the soul.	Augustine	430 AD	Sermon 180, 8	Read scripture: The mouth that lies kills the soul (Wis 1:11). [Per The Works of Saint Augustine, A Translation for the 21st Century]	Not available online	Canonical / scriptural witness
1:11	Therefore beware of murmuring, which is unprofitable; and refrain your tongue from backbiting: for there is no word so secret, that shall go for nought: and the mouth that belieth slayeth the soul.	Augustine	430 AD	Sermon 162C, 5	So then, when he [Paul in Galatians] calls God to witness like that, is he lying, seeing that without any calling of God to witness the mouth that lies, it says, will kill, not the body, but the soul (Wis 1 : 1 1)? [Per The Works of Saint Augustine, A Translation for the 21st Century]	Not available online	Direct quotation or citation
1:13	For God made not death: neither hath he pleasure in the destruction of the living.	Cyprian	258 AD	LETTER 55.22.18	Cited along with Luke, etc. without qualification: Since it is written, "God is not the author of death, nor does he rejoice in the destruction of the living," certainly he, who wishes no one to perish, desires sinners to do penance and to return to life again through penance.	Not available online	Canonical / scriptural witness
1:13	For God made not death: neither hath he pleasure in the destruction of the living.	Archelaus	278 AD	Acts of the Disputation with Manes 29	Archelaus said: You err, not knowing the Scriptures,...you may now advance others of like tenor, and bring forward any passages which may seem to you to be written against the law, to any extent you please...Manes said: It is written, that death reigned from Adam to Moses. (Romans 5:14) ... in that way it would also follow that God was its maker. Archelaus said: By no means; away with such a supposition! For God made not death; neither has He pleasure in the destruction of the living.	https://www.newadvent.org/fathers/0616.htm	Canonical / scriptural witness
1:13	For God made not death: neither hath he pleasure in the destruction of the living.	Eusebius of Caesarea	339 AD	Preparation of the Gospel, Book 13, 1	you would find that the Hebrew Scripture does not contain disgraceful tales about the God of the universe.... It is also a doctrine of the Hebrews that God is not the author of evils, inasmuch as God made not death, neither hath He pleasure in the destruction of the living...	https://www.tertullian.org/fathers/eusebius_pe_13_book13.htm	Canonical / scriptural witness; Doctrinal use
1:13	For God made not death: neither hath he pleasure in the destruction of the living.	Hilary of Poitiers	367 AD	Exposition of the Orthodox Faith, II, XXVIII	For the origin of all things is from God, but their destruction has been introduced by our wickedness for our punishment or benefit. For God did not create death, neither does He take delight in the destruction of living things1886	https://ccel.org/ccel/schaff/npnf209.iii.iv.ii.xxviii.html	Direct quotation or citation
1:13	For God made not death: neither hath he pleasure in the destruction of the living.	Epiphanius	403 AD	Panarion, Section 3, Heresy 44, Origenists, 28, 2	[Referred to as Scripture in 3, 44, 48, 4; see Wisdom 3:7:] Indeed, “God made not death, nor doth he rejoice in the destruction of the living”... as Wisdom testified through Solomon.	Not available online	Canonical / scriptural witness
1:13	For God made not death: neither hath he pleasure in the destruction of the living.	Augustine	426 AD	On the Trinity 4, 12	[Referred to as Holy Scripture etc. in 4, 27; 11, 11; 13, 16; etc. ] the other followed us by a just condemnation; and therefore it is written, God made not death...	https://www.newadvent.org/fathers/130104.htm	Canonical / scriptural witness
1:14	For he created all things, that they might have their being: and the generations of the world were healthful; and there is no poison of destruction in them, nor the kingdom of death upon the earth:	Origen	253 AD	Homilies on Jeremiah, 2.1.1	Cited along with Jeremiah without qualification: God did not make "death, and he does not delight in the destruction of living things; for he created all things that they might exist, and the creatures of the world are wholesome, and there is no destructive poison in them, and the dominion of hades is not on earth." [Per Ancient Christian Commentary on Scripture]	Not available online	Canonical / scriptural witness; Christological prophecy
1:14	For he created all things, that they might have their being: and the generations of the world were healthful; and there is no poison of destruction in them, nor the kingdom of death upon the earth:	Origen	254 AD	Commentary on John, 20, 235	[Referred to as the word of God in 20.405-6; See Wisdom 8:2:] quoted Wisdom 1:14 confirm the motives of the devil's sin, per Gary G. Michuta in The Case of the Deuterocanon.	Not available online	Direct quotation or citation
1:14	For he created all things, that they might have their being: and the generations of the world were healthful; and there is no poison of destruction in them, nor the kingdom of death upon the earth:	Methodius	311 AD	Discourse on the Resurrection, 1, 8	Cited along with Romans, Isaiah, etc. without qualification: God therefore ordered the creation with a view to its existence and continuance, as also the Book of Wisdom confirms, saying, For God created all things that they might have their being; and the generations of the world were healthful, and there is no poison of destruction in them. Wisdom 1:14	https://www.newadvent.org/fathers/0625.htm	Direct quotation or citation
1:14	For he created all things, that they might have their being: and the generations of the world were healthful; and there is no poison of destruction in them, nor the kingdom of death upon the earth:	Epiphanius	403 AD	Panarion, Section 3, Heresy 44, Origenists, 39, 6	[Referred to as Scripture in 3, 44, 48, 4; see Wisdom 3:7:] Thus God ordered the creation in such a way that it would exist and endure, as Wisdom proves by saying, “God hath created all things to exist, and sound are the origins of the world; in them is no poison of destruction.”	Not available online	Canonical / scriptural witness
1:16	But ungodly men with their works and words called it to them: for when they thought to have it their friend, they consumed to nought, and made a covenant with it, because they are worthy to take part with it.	Augustine	430 AD	Reply to Faustus 21, 9	This is all in accordance with sacred Scripture. ... Similarly, in the Old Testament, ... we read, "By the envy of the devil death entered into the world." (Wisdom 2:24) And again of death, that men may not put the blame from themselves, "The wicked invite her with hands and voice; and thinking her a friend, they are drawn down." Wisdom 1:16 Elsewhere, however, it is said, "Good and evil, life and death, riches and poverty, are from the Lord God." Sirach 11:14	https://www.newadvent.org/fathers/140621.htm	Canonical / scriptural witness
1:16	But ungodly men with their works and words called it to them: for when they thought to have it their friend, they consumed to nought, and made a covenant with it, because they are worthy to take part with it.	Augustine	430 AD	Exposition of Psalm 51, 2	Scripture tells us, God did not make death, and he takes no pleasure in the destruction ofthe living. God created all things to be, and endowed all the nations of the world with the capacity to be healed. And then, as though you had asked where death could have come from, it continues, But by deeds and words the godless inviteddeath, and believing it to be theirfriend, they were submerged (Wis 1:13.14.16).[Per The Works of Saint Augustine, A Translation for the 21st Century]	Not available online	Canonical / scriptural witness
2:1	For the ungodly said, reasoning with themselves, but not aright, Our life is short and tedious, and in the death of a man there is no remedy: neither was there any man known to have returned from the grave.	Hippolytus of Rome	235 AD	Against the Jews	[Referred to as prophecy from a prophet in section 9; See Wisdom 2:1:] I produce now the prophecy of Solomon, which speaks of Christ ... for the prophet says, "The ungodly said, reasoning with themselves, but not aright," that is, about Christ, "Let us lie in wait for the righteous, because he is not for our turn, and he is clean contrary to our doings and words, and upbraids us with our offending the law, and professes to have knowledge of God; and he calls himself the Child of God."	https://www.newadvent.org/fathers/0503.htm	Canonical / scriptural witness; Christological prophecy
2:1	For the ungodly said, reasoning with themselves, but not aright, Our life is short and tedious, and in the death of a man there is no remedy: neither was there any man known to have returned from the grave.	Commodianus	250 AD	Instructions, 24	Thou who thinkest that, by living doubtfully between the two, thou art on thy guard, goest on thy way stript of law, broken down by luxury. Thou art looking forward vainly to so many things, why seekest thou unjust things? And whatever thou hast done shall there remain to thee when dead. Consider, thou foolish one, thou wast not, and lo, thou art seen. Thou knowest not whence thou hast proceeded, nor whence thou art nourished. Thou avoidest the excellent and benignant God of thy life, and thy Governor, who would rather wish thee to live. Thou turnest thyself to thyself, and givest thy back to God. Thou drownest thyself in darkness, whilst thou thinkest thou art abiding in light. Why runnest thou in the synagogue to the Pharisees, that He may become merciful to thee, whom thou of thy own accord deniest? Thence thou goest abroad again; thou seekest healthful things. Thou wishest to live between both ways, but thence thou shalt perish. And, moreover, thou sayest, Who is He who has redeemed from death, that we may believe in Him, since there punishments are awarded? Ah! not thus, O malignant man, shall it be as thou thinkest. For to him who has lived well there is advantage after death. Thou, however, when one day thou diest, shalt be taken away in an evil place. But they who believe in Christ shall be led into a good place, and those to whom that delight is given are caressed; but to you who are of a double mind, against you is punishment without the body. The course of the tormentor stirs you up to cry out against your brother.	https://www.documentacatholicaomnia.eu/	Christological prophecy
2:1	For the ungodly said, reasoning with themselves, but not aright, Our life is short and tedious, and in the death of a man there is no remedy: neither was there any man known to have returned from the grave.	Augustine	426 AD	On the Trinity 15, 17	[Referred to as Holy Scripture etc. in 4, 27; 11, 11; 13, 16; etc. ] And hence that passage in the book of Wisdom: They said within themselves, thinking not aright. ... A like passage to this is that in the Gospel ... That which in the book of Wisdom is, They said, thinking, is the same here with, They thought, saying. ...	https://www.newadvent.org/fathers/130115.htm	Canonical / scriptural witness
2:1	For the ungodly said, reasoning with themselves, but not aright, Our life is short and tedious, and in the death of a man there is no remedy: neither was there any man known to have returned from the grave.	Augustine	430 AD	Exposition of Psalm 52, 3	[Referred to as Scripture in 7; See Wisdom 5:8:] What was it that they said among themselves when they were not thinking straight? Our life is short and wearisome (Wis 2:1). [Per The Works of Saint Augustine, A Translation for the 21st Century]	Not available online	Canonical / scriptural witness
2:10	Let us oppress the poor righteous man, let us not spare the widow, nor reverence the ancient gray hairs of the aged.	Augustine	430 AD	Exposition of Psalm 52, 3	[Referred to as Scripture in 7; See Wisdom 5:8:] But in the Book of Wisdom their licentiousness is more fully described: Let us garland ourselves with roses before theyfade, and let us leave signs ofour merrymaking everywhere. And after this ample indication of their revelry, what follows? Let's kill that poor, righteous man (Wis 2:8-10). [Per The Works of Saint Augustine, A Translation for the 21st Century]	Not available online	Canonical / scriptural witness
2:12	Therefore let us lie in wait for the righteous; because he is not for our turn, and he is clean contrary to our doings: he upbraideth us with our offending the law, and objecteth to our infamy the transgressings of our education.	Barnabas	135 AD	Epistle, Chapter VI	Since, therefore, He was about to be manifested and to suffer in the flesh, His suffering was foreshown. For the prophet speaks against Israel, “Woe to their soul, because they have counselled an evil counsel against themselves,15031503 Isa. iii. 9. saying, Let us bind the just one, because he is displeasing to us.”1504	https://ccel.org/ccel/schaff/anf01.vi.ii.vi.html	Canonical / scriptural witness
2:12	Therefore let us lie in wait for the righteous; because he is not for our turn, and he is clean contrary to our doings: he upbraideth us with our offending the law, and objecteth to our infamy the transgressings of our education.	Clement of Alexandria	198 AD	Stromata 5, 14	[Referred to as Divine in 4, 16; Scripture in 5, 14] Is it not similar to Scripture when it says, Let us remove the righteous man from us, because he is troublesome to us? Wisdom 2:12	https://www.newadvent.org/fathers/02105.htm	Canonical / scriptural witness
2:12	Therefore let us lie in wait for the righteous; because he is not for our turn, and he is clean contrary to our doings: he upbraideth us with our offending the law, and objecteth to our infamy the transgressings of our education.	Clement of Alexandria	198 AD	Miscellany, v. 14, Eusebius Prep Gospel, 13, 13	Is it not like the Scripture, which says, "Let us take away from us the righteous man, because he is of disservice to us,"	https://www.tertullian.org/fathers/eusebius_pe_13_book13.htm	Canonical / scriptural witness
2:12	Therefore let us lie in wait for the righteous; because he is not for our turn, and he is clean contrary to our doings: he upbraideth us with our offending the law, and objecteth to our infamy the transgressings of our education.	Tertullian	240 AD	Against Marcion, 3, 22	...the Creator...ought neither to predict the course of the other god, whom, as you contend, He knew not, nor to have expressed displeasure at that which He had taken care to bring about. See how the righteous perishes, and no man lays it to heart; and how merciful men are taken away, and no man considers. For the righteous man has been removed from the evil person. Isaiah 57:1 Who is this but Christ? Come, say they, let us take away the righteous, because He is not for our turn, (and He is clean contrary to our doings). Wisdom 2:12 ...	https://www.newadvent.org/fathers/03123.htm	Christological prophecy
2:13	He professeth to have the knowledge of God: and he calleth himself the child of the Lord.	Hippolytus of Rome	235 AD	Against the Jews	[Referred to as prophecy from a prophet in section 9; See Wisdom 2:1:] I produce now the prophecy of Solomon, which speaks of Christ ... for the prophet says, "The ungodly said, reasoning with themselves, but not aright," that is, about Christ, "Let us lie in wait for the righteous, because he is not for our turn, and he is clean contrary to our doings and words, and upbraids us with our offending the law, and professes to have knowledge of God; and he calls himself the Child of God."	https://www.newadvent.org/fathers/0503.htm	Canonical / scriptural witness; Christological prophecy
2:15	He is grievous unto us even to behold: for his life is not like other men’s, his ways are of another fashion.	Hippolytus of Rome	235 AD	Against the Jews	[Referred to as prophecy from a prophet in section 9; See Wisdom 2:1:] And then he says, "He is grievous to us even to behold; for his life is not like other men's, and his ways are of another fashion. We are esteemed of him as counterfeits, and he abstains from our ways as from filthiness, and pronounces the end of the just to be blessed." And again, listen to this, O Jew! None of the righteous or prophets called himself the Son of God.	https://www.newadvent.org/fathers/0503.htm	Canonical / scriptural witness; Christological prophecy
2:15	He is grievous unto us even to behold: for his life is not like other men’s, his ways are of another fashion.	Augustine	430 AD	Exposition 3 of Psalm 36, 12	the sinner's thoughts are along the lines foretold by the Book of Wisdom: The very sight of him vexes us, for his life is unlike that of other people (Wis 2:15). [Per The Works of Saint Augustine, A Translation for the 21st Century]	Not available online	Direct quotation or citation
2:16	We are esteemed of him as counterfeits: he abstaineth from our ways as from filthiness: he pronounceth the end of the just to be blessed, and maketh his boast that God is his father.	Clement of Alexandria	198 AD	Stromata 6, 15	[Referred to as Divine in 4, 16; Scripture in 5, 14] Now the paths are the conduct of life, and the variety that exists in the covenants. Presently he adds: And in every thought she meets them, Wisdom 2:16	https://www.newadvent.org/fathers/02106.htm	Canonical / scriptural witness
2:18	For if the just man be the son of God, he will help him, and deliver him from the hand of his enemies.	Hippolytus of Rome	235 AD	Against the Jews	[Referred to as prophecy from a prophet in section 9; See Wisdom 2:1:] And therefore, as in the person of the Jews, solomon speaks again of this righteous one, who is Christ, thus: "He was made to reprove our thoughts, and he makes his boast that God is his Father. Let us see, then, if his words be true, and let us prove what shall happen in the end of him; for if the just man be the Son of God, He will help him, and deliver him from the hand of his enemies. Let us condemn him with a shameful death, for by his own saying he shall be respected."	https://www.newadvent.org/fathers/0503.htm	Canonical / scriptural witness; Christological prophecy
2:20	Let us condemn him with a shameful death: for by his own saying he shall be respected.	Origen	253 AD	Homilies on Exodus 6, 1	quoted as a prediction of Christ's death per Gary G. Michuta in The Case of the Deuterocanon.	Not available online	Christological prophecy
2:20	Let us condemn him with a shameful death: for by his own saying he shall be respected.	Augustine	430 AD	Exposition of Psalm 56, 4	These events had been foretold in the Book of Wisdom: Let us condemn him to the most shameful of deaths, for his claims will be taken care of, according to his own account. If he truly is the Son of God, he will deliver him from the hands of his adversaries (Wis 2:20.18). [Per The Works of Saint Augustine, A Translation for the 21st Century]	Not available online	Christological prophecy
2:21	Such things they did imagine, and were deceived: for their own wickedness hath blinded them.	Athanasius	373 AD	History of the Arians, 8, 71	used Wisdom 2:21 to show that the Arians' wickedness had blinded their understanding.	https://www.newadvent.org/fathers/28158.htm	Direct quotation or citation
2:21	Such things they did imagine, and were deceived: for their own wickedness hath blinded them.	Augustine	400 AD	Reply to Faustus 12, 44	[Referred to as Scripture in 12, 44; as Old Testament in 22, 2] In the book of Wisdom it is prophesied of the Jews: "Let us condemn him to an ignominious death; for he will be proved in his words. If he is truly the Son of God, He will aid him; and deliver him from the hand of his enemies. Thus they thought, and erred; for their wickedness blinded them." Wisdom 2:18-21 These words apply also to those who, in spite of all these evidences, in spite of such a series of prophecies, and of their fulfillment, still deny that Christ is foretold in the Scriptures. As often as they repeat this denial, we can produce fresh proofs, with the help of Him who has made such provision against human perversity, that proofs already given need not be repeated.	https://www.newadvent.org/fathers/140612.htm	Canonical / scriptural witness; Christological prophecy
2:21	Such things they did imagine, and were deceived: for their own wickedness hath blinded them.	Augustine	426 AD	City of God 17, 20	[Referred to as divine authority and truth in 10, 6; Holy Scripture in 11, 10; 11, 30; 14, 14, 7; etc.] It has been customary to ascribe to Solomon other two, of which one is called Wisdom, the other Ecclesiasticus, on account of some resemblance of style — but the more learned have no doubt that they are not his; yet of old the Church, especially the Western, received them into authority — in the one of which, called the Wisdom of Solomon, the passion of Christ is most openly prophesied. For indeed His impious murderers are quoted as saying, Let us lie in wait for the righteous, for he is unpleasant to us, and contrary to our works; and he upbraids us with our transgressions of the law, and objects to our disgrace the transgressions of our education. He professes to have the knowledge of God, and he calls himself the Son of God. He was made to reprove our thoughts. He is grievous for as even to behold; for his life is unlike other men's and his ways are different. We are esteemed of him as counterfeits; and he abstains from our ways as from filthiness. He extols the latter end of the righteous; and glories that he has God for his Father. Let us see, therefore, if his words be true; and let us try what shall happen to him, and we shall know what shall be the end of him. For if the righteous be the Son of God, He will undertake for him, and deliver him out of the hand of those that are against him. Let us put him to the question with contumely and torture, that we may know his reverence, and prove his patience. Let us condemn him to the most shameful death; for by His own sayings He shall be respected. These things did they imagine, and were mistaken; for their own malice has quite blinded them. Wisdom 2:12-21 But in Ecclesiasticus the future faith of the nations is predicted in this manner: Have mercy upon us, O God, Ruler of all, and send Your fear upon all the nations: lift up Your hand over the strange nations, and let them see Your power. As You were sanctified in us before them, so be sanctified in them before us, and let them acknowledge You, according as we also have acknowledged You; for there is not a God beside You, O Lord. Sirach 36:1-5 We see this prophecy in the form of a wish and prayer fulfilled through Jesus Christ. But the things which are not written in the canon of the Jews cannot be quoted against their contradictions with so great validity.	https://www.newadvent.org/fathers/120117.htm	Canonical / scriptural witness; Christological prophecy; Doctrinal use
2:21	Such things they did imagine, and were deceived: for their own wickedness hath blinded them.	Augustine	430 AD	Reply to Faustus, 12, 44	[Referred to as Sacred Scripture and Old Testament in 22, 9:] In the book of Wisdom it is prophesied of the Jews: "Let us condemn him to an ignominious death; for he will be proved in his words. If he is truly the Son of God, He will aid him; and deliver him from the hand of his enemies. Thus they thought, and erred; for their wickedness blinded them." Wisdom 2:18-21	https://www.newadvent.org/fathers/140612.htm	Canonical / scriptural witness; Christological prophecy
2:21	Such things they did imagine, and were deceived: for their own wickedness hath blinded them.	Augustine	430 AD	Letter 140, 7, 20	... it is also said in the Book of Wisdom, Let us condemn him to a most shameful death, for he shall have respect in his words. If he is the true son of God, he will take him up and set him free from the hands of his foes. These, it said, were theirthoughts, and they were mistaken. For their own malice blinded them (Wis 2:20.18.21).... they did not see that it was now the time at which it would be revealed in Christ ... [Per The Works of Saint Augustine, A Translation for the 21st Century]	Not available online	Christological prophecy
2:21	Such things they did imagine, and were deceived: for their own wickedness hath blinded them.	Augustine	430 AD	Exposition of Psalm 56, 4	And as they said it (See Mt 27:40.42.), the prophecy in the Book of Wisdom came true: So they thought, but they were mistaken, for their malice completely blinded them (Wis 2:21).[Per The Works of Saint Augustine, A Translation for the 21st Century]	Not available online	Direct quotation or citation
2:22	As for the mysteries of God, they knew them not: neither hoped they for the wages of righteousness, nor discerned a reward for blameless souls.	Cyprian	258 AD	Treatise 12, 2, 14	[Referred to as divine teachings/Holy Scriptures in 12, 1, Introduction] ...In the Wisdom of Solomon: Let us lay hold of the righteous, because He is disagreeable to us, and is contrary to our works, and reproaches us with our transgressions of the law. He professes that He has the knowledge of God, and calls Himself the Son of God; He has become to us an exposure of our thoughts; He is grievous unto us even to look upon, because His life is unlike to others, and His ways are changed. We are esteemed by Him as frivolous, and He restrains Himself from our ways, as if from uncleanness; and He extols the last end of the righteous, and boasts that He has God for His Father. Let us see, then, if His words are true, and let us try what will come to Him. Let us interrogate Him with reproach and torture, that we may know His reverence and prove His patience. Let us condemn Him with a most shameful death. These things they considered, and erred. For their maliciousness has blinded them, and they knew not the sacraments of God.	https://www.newadvent.org/fathers/050712b.htm	Canonical / scriptural witness; Christological prophecy
2:22	As for the mysteries of God, they knew them not: neither hoped they for the wages of righteousness, nor discerned a reward for blameless souls.	Lactantius	325 AD	Divine Institutes, 4, 8	of which the prophets had long before written. For both David, in the beginning of his Psalms,... and Solomon in the book of Wisdom used these words: Wisdom 2:12-22 Let us defraud the righteous, for he is unpleasant to us, and upbraids us with our offenses against the law. He makes his boast that he has the knowledge of God; and he calls himself the Son of God. He is made to reprove our thoughts: it grieves us even to look upon him: for his life is not like the life of others; his ways are of another fashion. We are counted by him as triflers, he withdraws himself from our ways as from filthiness; he commends greatly the latter end of the just, and boasts that he has God for his Father. Let us see, therefore, if his words be true; let us prove what end he shall have; let us examine him with rebukes and torments that we may know his meekness, and prove his patience; let us condemn him to a shameful death. Such things have they imagined, and have gone astray. For their own folly has blinded them, and they do not understand the mysteries of God." ... from Solomon, who foretold these things, ... as foretold by the voice of the prophets...	https://www.newadvent.org/fathers/07014.htm	Canonical / scriptural witness; Christological prophecy
2:23	For God created man to be immortal, and made him to be an image of his own eternity.	Methodius	311 AD	Discourse on the Resurrection, 1, 11	Cited along with Romans, Isaiah, etc. without qualification: For, says the Book of Wisdom, God created man to be immortal, and made him to be an image of His own eternity. Wisdom 2:23	https://www.newadvent.org/fathers/0625.htm	Direct quotation or citation
2:23	For God created man to be immortal, and made him to be an image of his own eternity.	Athanasius	330 AD	On the Incarnation, 5	...to which I suppose the divine Scripture refers, when it says: I have said you are gods, and you are all sons of the most Highest; but you die like men, and fall as one of the princes. For because of the Word dwelling with them, even their natural corruption did not come near them, as Wisdom also says : God made man for incorruption, and as an image of His own eternity; but by envy of the devil death came into the world.	https://www.newadvent.org/fathers/2802.htm	Canonical / scriptural witness
2:23	For God created man to be immortal, and made him to be an image of his own eternity.	Epiphanius	403 AD	Panarion, Section 3, Heresy 44, Origenists, 28, 2	[Referred to as Scripture in 3, 44, 48, 4; see Wisdom 3:7:] “For God created man for immortality and made him an image of his own eternity. Indeed, “God made not death...as Wisdom testified through Solomon.	Not available online	Canonical / scriptural witness
2:23	For God created man to be immortal, and made him to be an image of his own eternity.	Epiphanius	403 AD	Panarion, Section 3, Heresy 44, Origenists, 42, 4	[Referred to as Scripture in 3, 44, 48, 4; see Wisdom 3:7:] For the immortal species must all be preserved by God. But man too is immortal, for Wisdom says, “God created man for immortality, and made him by his own eternity.”	Not available online	Canonical / scriptural witness
2:23	For God created man to be immortal, and made him to be an image of his own eternity.	Augustine	430 AD	Answer to Enemy of Law and Prophets I, 48	... in our literature. We find both that Godmade man to the image ofGod, and God created man imperishable (Wis 2:23). [Per The Works of Saint Augustine, A Translation for the 21st Century]	Not available online	Direct quotation or citation
2:24	Nevertheless through envy of the devil came death into the world: and they that do hold of his side do find it.	Origen	253 AD	Homilies on Jeremiah, 2.1.1	Cited along with Jeremiah without qualification: Passing over, then, a little passage, I will ask, From where, then, did death come? "By the envy of the devil, death came into the world." [Per Ancient Christian Commentary on Scripture]	Not available online	Canonical / scriptural witness; Christological prophecy
2:24	Nevertheless through envy of the devil came death into the world: and they that do hold of his side do find it.	Novatian	258 AD	On the Trinity	whence, therefore, by envy, mortality comes back upon him;	https://www.newadvent.org/fathers/0511.htm	Direct quotation or citation
2:24	Nevertheless through envy of the devil came death into the world: and they that do hold of his side do find it.	Eusebius of Caesarea	339 AD	Preparation of the Gospel, Book 13, 1	you would find that the Hebrew Scripture does not contain disgraceful tales about the God of the universe.... It is also a doctrine of the Hebrews that God is not the author of evils, ... for He created all things that they might have being, and the generative powers of the world are healthful; but by the envy of the devil death entered into the world.	https://www.tertullian.org/fathers/eusebius_pe_13_book13.htm	Canonical / scriptural witness; Doctrinal use
2:24	Nevertheless through envy of the devil came death into the world: and they that do hold of his side do find it.	Lucifer of Caligari	361 AD	Concerning Saint Athanasius 1, 32	quoted Wisdom 2:24 as the words of the "Holy Spirit" per Gary G. Michuta in The Case of the Deuterocanon.	Not available online	Direct quotation or citation
2:24	Nevertheless through envy of the devil came death into the world: and they that do hold of his side do find it.	Epiphanius	403 AD	Panarion, Section 3, Heresy 44, Origenists, 28, 2	[Referred to as Scripture in 3, 44, 48, 4; see Wisdom 3:7:] “but through envy of the devil death entered the world,” as Wisdom testified through Solomon.	Not available online	Canonical / scriptural witness
2:24	Nevertheless through envy of the devil came death into the world: and they that do hold of his side do find it.	Epiphanius	403 AD	Panarion, Section 3, Heresy 45, 1, 2	[Referred to as Scripture in 3, 44, 48, 4; see Wisdom 3:7:] He must be mourned as one who has indeed come to grief “through envy of the devil” ...	Not available online	Canonical / scriptural witness
2:24	Nevertheless through envy of the devil came death into the world: and they that do hold of his side do find it.	John Chrysostom	407 AD	Homilies on Genesis 46.15-17	Hence a certain sage also said, "Through the devil's envy death entered the world." ... The enemy of our salvation, however, introduced the envy characteristic of himself and caused the first-formed human being, immortal though he was, to come under sentence of death... [Per Ancient Christian Commentary on Scripture]	Not available online	Canonical / scriptural witness; Christological prophecy
2:24	Nevertheless through envy of the devil came death into the world: and they that do hold of his side do find it.	John Chrysostom	407 AD	Homilies on Genesis, 22, 7	quoted Wisdom 2:24 to show that the Devil fell before the transgression of our first parents, not afterwards, per Gary G. Michuta in The Case of the Deuterocanon.	Not available online	Direct quotation or citation
2:24	Nevertheless through envy of the devil came death into the world: and they that do hold of his side do find it.	Augustine	420 AD	Tractates on John 12, 10	God made not death, says the Scripture, nor delights He in the destruction of the living; but He created all things to be. But what says it here? But by the devil's envy, death entered into the whole world.	https://www.newadvent.org/fathers/1701012.htm	Canonical / scriptural witness
2:24	Nevertheless through envy of the devil came death into the world: and they that do hold of his side do find it.	Augustine	420 AD	On Marriage and Concupiscence 2, 45	[Treated as Scripture in 2, 32] whereas it is certain that if the apostle meant this imitation to be here understood, he would have said that sin had entered into the world and passed upon all men, not by one man, but rather by the devil. For of the devil it is written: They that are on his side do imitate him. Wisdom 2:24	https://www.newadvent.org/fathers/15072.htm	Canonical / scriptural witness
2:24	Nevertheless through envy of the devil came death into the world: and they that do hold of his side do find it.	Augustine	430 AD	Reply to Faustus 21, 9	This is all in accordance with sacred Scripture. ... Similarly, in the Old Testament, ... we read, "By the envy of the devil death entered into the world." (Wisdom 2:24) And again of death, that men may not put the blame from themselves, "The wicked invite her with hands and voice; and thinking her a friend, they are drawn down." Wisdom 1:16 Elsewhere, however, it is said, "Good and evil, life and death, riches and poverty, are from the Lord God." Sirach 11:14	https://www.newadvent.org/fathers/140621.htm	Canonical / scriptural witness
2:24	Nevertheless through envy of the devil came death into the world: and they that do hold of his side do find it.	Augustine	430 AD	Exposition of Psalm 50, 9	Alone among all human beings the Man-God could truly say... in another place he said, Now the prince of this world is coming, ... inflicting death on sinners because he is the lord of death, for through the devil's envy death enteredthe world (Wis 2:24). [Per The Works of Saint Augustine, A Translation for the 21st Century]	Not available online	Direct quotation or citation
2:24	Nevertheless through envy of the devil came death into the world: and they that do hold of his side do find it.	Augustine	430 AD	Sermon 294, 15	Because as for the devil... scripture was talking about him where it says, By the envy of the devil death entered into the whole world; but those who are of his party imitate him (Wis 2:24).[Per The Works of Saint Augustine, A Translation for the 21st Century]	Not available online	Canonical / scriptural witness
2:25		Clement of Alexandria	198 AD	Stromata 6, 12	[Referred to as Divine in 4, 16; Scripture in 5, 14] Now much more is that knowledge which excels all branches of culture in greatness and in truth, most difficult to acquire, and is attained with much toil. “But, as seems, they know not the mysteries of God. For God created man for immortality, and made him an image of His own nature;”33653365 Wisd. ii. 22, 25. a	http://ccel.org/ccel/schaff/anf02.vi.iv.vi.xii.html	Canonical / scriptural witness
2:25		Augustine	430 AD	Letter 157, 3, 21	For scripture said of the devil himself, But those who are on his side imitate him (Wis 2:25). [Per The Works of Saint Augustine, A Translation for the 21st Century]	Not available online	Canonical / scriptural witness
2:25		Augustine	430 AD	On Baptism, Against the Donatists, IV, 8, 12	[Referred to as Scripture in I, 11, 16; See Wisdom 1:5:] as it is written, 'Through envy of the devil came death into the world, and they that do hold of his side do find it.'" Wisdom 2:24-25	https://www.newadvent.org/fathers/14084.htm	Canonical / scriptural witness
2:25		Augustine	430 AD	On Baptism, Against the Donatists, IV, 8, 14	[Referred to as Scripture in I, 11, 16; See Wisdom 1:5:] But yet because "by the envy of the devil death entered into the world, and they that do hold of his side do find it," Wisdom 2:24-25	https://www.newadvent.org/fathers/14084.htm	Canonical / scriptural witness
2:25		Augustine	430 AD	On the Merits and the Forgiveness of Sins I, 9	[Referred to as Scripture in I, 38; See Wisdom 8:20:] of whom also we read in the Book of Wisdom: Nevertheless through the devil's envy death entered into the world. Wisdom 2:24 Now, forasmuch as this death came upon men from the devil, not because they were propagated by him, but because they imitated his example, it is immediately added: And they that do hold of his side do imitate him. Wisdom 2:25	https://www.newadvent.org/fathers/15011.htm	Canonical / scriptural witness; Moral example
3:1	But the souls of the righteous are in the hand of God, and there shall no torment touch them.	Apostolic Constitutions	380 AD	Apostolic Constitutions Bk 6, Ch 6	And, “The souls of the righteous are in the hands of God.”Wisd. iii. 1.	http://ccel.org/ccel/schaff/anf07.ix.vii.vi.html	Direct quotation or citation
3:1	But the souls of the righteous are in the hand of God, and there shall no torment touch them.	John Chrysostom	407 AD	Homilies on Matthew, 28, 3	Nor indeed is it possible for a soul, torn away from the body, to wander here any more. For the souls of the righteous are in the hand of God; Wisdom 3:1	https://www.newadvent.org/fathers/200128.htm	Direct quotation or citation
3:4	For though they be punished in the sight of men, yet is their hope full of immortality.	Clement of Alexandria	198 AD	Stromata 4, 16	[Referred to as Divine in 4, 16; Scripture in 5, 14] The divine Wisdom says of the martyrs, They seemed in the eyes of the foolish to die, and their departure was reckoned a calamity, and their migration from us an affliction. But they are in peace. For though in the sight of men they were punished, their hope was full of immortality. (Wisdom 3:2-4).	https://www.newadvent.org/fathers/02104.htm	Canonical / scriptural witness
3:4	For though they be punished in the sight of men, yet is their hope full of immortality.	Cyprian	258 AD	Treatise 11, 12	[Referred to as Sacred Scripture in 11, 1] The Holy Spirit shows and predicts by Solomon, saying: And although in the sight of men they suffered torments, yet their hope is full of immortality. And having been troubled in a few things, they shall be in many happily ordered, because God has tried them, and has found them worthy of Himself. As gold in the furnace, He has tried them; and as whole burnt-offerings of sacrifice, He has received them, and in its season there will be respect of them. They will shine and run about as sparks in a place set with reeds. They shall judge the nations, and have dominion over the peoples; and their Lord shall reign forever.	https://www.newadvent.org/fathers/050711.htm	Canonical / scriptural witness
3:4	For though they be punished in the sight of men, yet is their hope full of immortality.	Epiphanius	403 AD	Panarion, Section 3, Heresy 44, Origenists, 44, 1	Now the Lord has plainly taught...And he taught it through Solomon in the book entitled Wisdom, where it is written that “The souls of the righteous are in the hand of God and there shall no torment touch them. In the sight of the unwise they seemed to die and their departure was taken for misery, and their going from us for utter destruction. But they are in peace, and their hope is full of immortality."	Not available online	Canonical / scriptural witness
3:5	And having been a little chastised, they shall be greatly rewarded: for God proved them, and found them worthy for himself.	Augustine	429 AD	Reply to Faustus, 19, 29	[Referred to as Sacred Scripture and Old Testament in 22, 9:] ... and immediately following: "They are in peace; and if they have suffered torture from men, their hope is full of immortality; and after a few trouble, they shall enjoy many rewards." Wisdom 3:1-5	https://www.newadvent.org/fathers/140619.htm	Canonical / scriptural witness
3:5	And having been a little chastised, they shall be greatly rewarded: for God proved them, and found them worthy for himself.	Augustine	430 AD	Sermon 306, 1	In the eyes of the foolish, you see, they seemed to die, and their departure was reckoned as malice (Wis 3:2). "Malice" in the Latin idiom doesn't usually have the same meaning as it does in the language which Scripture spoke.... So "malice" in this place is to be understood as meaning "punishment" or "pain." This then is what it said: In the eyes of the foolish they seemed to die, and their departure was reckoned as a punishment; they, however, are at peace. And if in the view ofmen they suffered torments —that's the "malice"—their hope, he says, is full of immortality; and having been misused in a few ways, they will be treated well in many (Wis 3:2-5).[Per The Works of Saint Augustine, A Translation for the 21st Century]	Not available online	Canonical / scriptural witness
3:6	As gold in the furnace hath he tried them, and received them as a burnt offering.	Augustine	430 AD	Exposition of Psalm 69, 5	scripture said, He proved them like gold in a furnace, and accepted them like the victim in a holocaust [Per The Works of Saint Augustine, A Translation for the 21st Century]	Not available online	Canonical / scriptural witness
3:6	As gold in the furnace hath he tried them, and received them as a burnt offering.	Augustine	430 AD	Sermon 62, 12	This comparison isn't mine, it comes from the divine scripture. You've read it, you've heard it: Like gold in thefurnace he tried them, and like the victim of a holocaust he accepted them (Wis 3:6). [Per The Works of Saint Augustine, A Translation for the 21st Century]	Not available online	Canonical / scriptural witness
3:6	As gold in the furnace hath he tried them, and received them as a burnt offering.	Augustine	430 AD	Questions on Judges 49.2-4	The Scripture says of them, "God has tested them like gold in a furnace and he has accepted them as a whole burnt offering." [Per Ancient Christian Commentary on Scripture]	Not available online	Canonical / scriptural witness; Christological prophecy
3:7	And in the time of their visitation they shall shine, and run to and fro like sparks among the stubble.	Gregory of Nazianzus	390 AD	Oration 40, 6	cited along with Matthew without qualification: Light is also the brilliancy of heaven to those who have been purified here, when the righteous shall shine forth as the Sun, Matthew 13:43 and God shall stand in the midst of them, Wisdom 3:7	https://www.newadvent.org/fathers/310240.htm	Direct quotation or citation
3:7	And in the time of their visitation they shall shine, and run to and fro like sparks among the stubble.	Epiphanius	403 AD	Panarion Section 3, Heresy 44, 48, 4	And see how Solomon calls out in praise of martyrs, in plain agreement with these words—for the line does not go uncorroborated by the testimony of other scriptures.... And before that he had said, “And though they are punished in the sight of men, their hope is full of immortality. And being a little chastened they shall be greatly rewarded.”	Not available online	Canonical / scriptural witness
3:7	And in the time of their visitation they shall shine, and run to and fro like sparks among the stubble.	Rufinus	409 AD	Commentary on the Apostles' Creed, 46	Whence, since God's saints have these promises and an infinite number like them respecting the resurrection of the righteous, it will now not be difficult to believe those also which the Prophets have foretold, namely, that the righteous shall shine as the sun and as the brightness of the firmament in the kingdom of God. For who will think it difficult that they should have the brightness of the sun, and be adorned with the splendour of the stars and of this firmament, for whom the life and conversation of God's angels are being prepared in heaven, or who are represented as being hereafter to be conformed to the glory of Christ's body?	https://www.newadvent.org/fathers/2711.htm	Canonical / scriptural witness; Christological prophecy
3:8	They shall judge the nations, and have dominion over the people, and their Lord shall reign for ever.	Cyprian	258 AD	Treatise 11, 12	[Referred to as Sacred Scripture in 11, 1] The Holy Spirit shows and predicts by Solomon, saying: And although in the sight of men they suffered torments, yet their hope is full of immortality. And having been troubled in a few things, they shall be in many happily ordered, because God has tried them, and has found them worthy of Himself. As gold in the furnace, He has tried them; and as whole burnt-offerings of sacrifice, He has received them, and in its season there will be respect of them. They will shine and run about as sparks in a place set with reeds. They shall judge the nations, and have dominion over the peoples; and their Lord shall reign forever.	https://www.newadvent.org/fathers/050711.htm	Canonical / scriptural witness
3:8	They shall judge the nations, and have dominion over the people, and their Lord shall reign for ever.	Cyprian	258 AD	Treatise 12, 3, 15	[Referred to as Holy Scriptures in 12, 3, Introduction] Of this same thing in the Wisdom of Solomon: Although in the sight of men they suffered torments, their hope is full of immortality; and having been in few things distressed, yet in many things they shall be happily ordered, because God tried them, and found them worthy of Himself. As gold in the furnace He proved them, and as a burnt-offering He received them. And in their time there shall be respect of them; they shall judge the nations, and shall rule over the people; and their Lord shall reign forever.	https://www.newadvent.org/fathers/050712c.htm	Canonical / scriptural witness
3:8	They shall judge the nations, and have dominion over the people, and their Lord shall reign for ever.	Augustine	430 AD	Sermon 306, 7	as you heard at the end of the reading, And their Lord will reignfor ever (Wis 3:8). [Per The Works of Saint Augustine, A Translation for the 21st Century]	Not available online	Direct quotation or citation
3:9	They that put their trust in him shall understand the truth: and such as be faithful in love shall abide with him: for grace and mercy is to his saints, and he hath care for his elect.	Clement of Alexandria	198 AD	Stromata 6, 14	[Referred to as Divine in 4, 16; Scripture in 5, 14] Rightly then is it said, And they who trust in Him shall understand the truth, and those faithful in love shall abide by Him. Wisdom 3:9	https://www.newadvent.org/fathers/02106.htm	Canonical / scriptural witness; Doctrinal use
3:11	For whoso despiseth wisdom and nurture, he is miserable, and their hope is vain, their labours unfruitful, and their works unprofitable:	Origen	253 AD	Homilies on Jeremiah, 8.1.3	"And the one who despises wisdom and instruction is miserable, and his hope empty, and his labors unprofitable, and his works useless," says the Book of Wisdom ascribed to Solomon... [Per Ancient Christian Commentary on Scripture]	Not available online	Canonical / scriptural witness; Christological prophecy
3:11	For whoso despiseth wisdom and nurture, he is miserable, and their hope is vain, their labours unfruitful, and their works unprofitable:	Cyprian	258 AD	Treatise 2, 1	[Referred to as Scripture in 2, 10] And again we read: He that casts away discipline is miserable. Wisdom 3:11	https://www.newadvent.org/fathers/050702.htm	Canonical / scriptural witness
3:13	Their offspring is cursed. Wherefore blessed is the barren that is undefiled, which hath not known the sinful bed: she shall have fruit in the visitation of souls.	Ambrose	397 AD	Concerning Virgins 1, 35	Nor do I allege any opinion of my own, but I repeat that which the Holy Spirit spoke by the prophet: Blessed is the barren that is undefiled. Wisdom 3:13	https://www.newadvent.org/fathers/34071.htm	Canonical / scriptural witness
3:14	And blessed is the eunuch, which with his hands hath wrought no iniquity, nor imagined wicked things against God: for unto him shall be given the special gift of faith, and an inheritance in the temple of the Lord more acceptable to his mind.	Clement of Alexandria	198 AD	Stromata 6, 14	[Referred to as Divine in 4, 16; Scripture in 5, 14] To the point Solomon says, For there shall be given to him the choice grace of faith, and a more pleasant lot in the temple of the Lord. Wisdom 3:14	https://www.newadvent.org/fathers/02106.htm	Canonical / scriptural witness; Doctrinal use
3:14	And blessed is the eunuch, which with his hands hath wrought no iniquity, nor imagined wicked things against God: for unto him shall be given the special gift of faith, and an inheritance in the temple of the Lord more acceptable to his mind.	Epiphanius	403 AD	Panarion, Section 2, Heresy 6, Gnostics, 15, 7	Furthermore in another passage the Holy Spirit says prophetically, both for the ancients and for < the > generations to come, “Blessed is the barren that is undefiled, which hath not known the bed sinfully; and the eunuch which with his hand hath wrought no iniquity”	Not available online	Canonical / scriptural witness
3:15	For glorious is the fruit of good labours: and the root of wisdom shall never fall away.	Gregory of Nazianzus	390 AD	Oration 7, 14	cited along with Matthew without qualification: for glorious is the fruit of good labours, Wisdom 3:15	https://www.newadvent.org/fathers/310207.htm	Direct quotation or citation
3:16	As for the children of adulterers, they shall not come to their perfection, and the seed of an unrighteous bed shall be rooted out.	Origen	253 AD	Homilies on Genesis 1.15	Scripture designates the children of adulterers as imperfect. [Per Ancient Christian Commentary on Scripture]	Not available online	Canonical / scriptural witness; Christological prophecy
3:16	As for the children of adulterers, they shall not come to their perfection, and the seed of an unrighteous bed shall be rooted out.	Methodius	311 AD	Banquet of the Ten Virgins, 2, 3	And that you may not take refuge behind a safe wall, bringing forward the Scripture which says, 'As for the children of the adulterers, they shall not come to their perfection, ' Wisdom 3:16 he will answer you easily, that we often see those who are unlawfully begotten coming to perfection like ripe fruit.	https://www.newadvent.org/fathers/062302.htm	Canonical / scriptural witness
3:57		Athanasius	358 AD	Defense of his Flight, 19	quoted Wisdom 3.57 with Matthew 5:10 as proof that not all flight is cowardice.	https://www.newadvent.org/fathers/2814.htm	Direct quotation or citation
4:2	When it is present, men take example at it; and when it is gone, they desire it: it weareth a crown, and triumpheth for ever, having gotten the victory, striving for undefiled rewards.	Methodius	311 AD	Banquet of the Ten Virgins, 1, 3	And in the Book of Wisdom, a book full of all virtue, the Holy Spirit ... sings on this wise, Better it is to have no children, and to have virtue, for the memorial thereof is immortal; because it is known with God and with men. When it is present men take example at it; and when it is gone they desire it: it wears a crown and triumphs for ever, having gotten the victory, striving for undefiled rewards. Wisdom 4:1-2	https://www.newadvent.org/fathers/062301.htm	Moral example
4:2	When it is present, men take example at it; and when it is gone, they desire it: it weareth a crown, and triumpheth for ever, having gotten the victory, striving for undefiled rewards.	Methodius	311 AD	Banquet of the Ten Virgins, 4, 5	God, approving their dispositions, promises with an oath to give them choice honours, appointing and establishing them above His chief joy; for He says thus: ... in heaven, having gotten the victory, striving for undefiled rewards. Wisdom 4:2	https://www.newadvent.org/fathers/062304.htm	Direct quotation or citation
4:2	When it is present, men take example at it; and when it is gone, they desire it: it weareth a crown, and triumpheth for ever, having gotten the victory, striving for undefiled rewards.	Methodius	311 AD	Banquet of the Ten Virgins, 6, 5	[Referred to as "Scripture" in 1, 3 and 2,3; See Wisdom 3:16, 4:2:] These, O fair virgins, are the orgies of our mysteries; these the mystic rites of those who are initiated in virginity; these the undefiled rewards Wisdom 4:2 of the conflict of virginity.	https://www.newadvent.org/fathers/062306.htm	Canonical / scriptural witness; Christological prophecy
4:3	But the multiplying brood of the ungodly shall not thrive, nor take deep rooting from bastard slips, nor lay any fast foundation.	Methodius	311 AD	Banquet of the Ten Virgins, 1, 3	[Referred to as "Scripture" in 1, 3 and 2,3; See Wisdom 3:16, 4:2:] ... and we read, The multiplying brood of the ungodly shall not thrive, nor take deep rooting from bastard slips, nor lay any fast foundation. Wisdom 4:3	https://www.newadvent.org/fathers/062301.htm	Canonical / scriptural witness
4:3	But the multiplying brood of the ungodly shall not thrive, nor take deep rooting from bastard slips, nor lay any fast foundation.	Optatus	387 AD	Against the Donatists 4.8	What you have mentioned is found in the prophet Solomon, "The children of adulterers will not reach maturity, and illegitimate plants cannot strike deep roots," can also be interpreted literally, because whatever you might mean figuratively is borne out by real adulterers. But let us suppose that this could also be understood figuratively. In this case, the passage must be referred to heretics, who make illicit unions of the sacraments and in whose beds is found iniq-uity. Among them the seeds of faith have been corrupted and now tend to destruction. When Valentinus! wanted to assert that the Son of God appeared in the form of a ghost'& and not in real flesh, he corrupted his own faith and that of his followers. Thus the seed of their origin was destroyed, because they did not believe that the Son of God was born of the virgin Mary with a true body and suffered the passion in his real body. AGAINST THE DONATISTS 4.8 [Per ACCS, not available online]	Not available online	Canonical / scriptural witness; Christological prophecy; Doctrinal use
4:3	But the multiplying brood of the ungodly shall not thrive, nor take deep rooting from bastard slips, nor lay any fast foundation.	Augustine	426 AD	On Christian Doctrine 2, 12, 18	[Referred to as canon in 2, 8, 13] And this circumstance would assist rather than hinder the understanding of Scripture, if only readers were not careless. ... some have not understood that μοσχεύματα Wisdom 4:3 are shoots of trees, and have translated the word calves...	https://www.newadvent.org/fathers/12022.htm	Canonical / scriptural witness
4:6	For children begotten of unlawful beds are witnesses of wickedness against their parents in their trial.	Methodius	311 AD	Banquet of the Ten Virgins, 2, 6	For, He says [Christ says, from the seat of judgment], children begotten of unlawful beds are witnesses of wickedness against their parents at their trial. Wisdom 4:6	https://www.newadvent.org/fathers/062302.htm	Christological prophecy
4:7	But though the righteous be prevented with death, yet shall he be in rest.	Augustine	430 AD	Sermon 335M, 1	question the reading which you heard first: If the just man is overtaken by death, he will be at rest (Wis 4:7). [Per The Works of Saint Augustine, A Translation for the 21st Century]	Not available online	Direct quotation or citation
4:8	For honourable age is not that which standeth in length of time, nor that is measured by number of years.	Gregory of Nazianzus	381 AD	Oration 43, 73	Who possessed such a degree of the prudence of old age, even before his hair was gray? Since it is by this that Solomon defines old age. Wisdom 4:8	https://www.newadvent.org/fathers/310243.htm	Direct quotation or citation
4:9	But wisdom is the gray hair unto men, and an unspotted life is old age.	John Chrysostom	407 AD	Homilies on Hebrews 7, 9	And this doctrine is not my own, but Scripture also recognizes the same distinction. For, it says, honorable age is not that which stands in length of time, and an unspotted life is old age. Wisdom 4:8-9	https://www.newadvent.org/fathers/240207.htm	Canonical / scriptural witness; Doctrinal use
4:9	But wisdom is the gray hair unto men, and an unspotted life is old age.	Jerome	420 AD	Six Books on Jeremiah 1.4.1-2	... you have learned through another prophet's words that "a man's gray hair is his wisdom." [Per Ancient Christian Commentary on Scripture]	Not available online	Canonical / scriptural witness; Christological prophecy
4:11	Yea speedily was he taken away, lest that wickedness should alter his understanding, or deceit beguile his soul.	Cyprian	258 AD	Treatise 7, 23	And moreover, also, the Holy Spirit teaches by Solomon, that they who please God are more early taken hence, and are more quickly set free, lest while they are delaying longer in this world they should be polluted with the contagions of the world. He was taken away, says he, lest wickedness should change his understanding. For his soul was pleasing to God; wherefore hasted He to take him away from the midst of wickedness. Wisdom 4:11	https://www.newadvent.org/fathers/050707.htm	Direct quotation or citation
4:11	Yea speedily was he taken away, lest that wickedness should alter his understanding, or deceit beguile his soul.	Cyprian	258 AD	Treatise 12, 3, 58	[Referred to as Holy Scriptures in 12, 3, Introduction] Also in the Wisdom of Solomon: He was taken away, lest wickedness should change his understanding; for his soul was pleasing to God.	https://www.newadvent.org/fathers/050712c.htm	Canonical / scriptural witness
4:11	Yea speedily was he taken away, lest that wickedness should alter his understanding, or deceit beguile his soul.	Cyprian	258 AD	On Mortality 23	... the Holy Spirit teaches also through Solomon' that those who please God are taken from here earlier and more quickly set free, lest while they are tarrying too long in this world they be corrupted by familiarity with the world.	https://www.newadvent.org/fathers/050707.htm	Direct quotation or citation
4:11	Yea speedily was he taken away, lest that wickedness should alter his understanding, or deceit beguile his soul.	Ambrose	397 AD	Two books on the death of Satyrus 1, 30	as Scripture says concerning him: He was taken away, lest that wickedness should alter his understanding, Wisdom 4:11	https://www.newadvent.org/fathers/34031.htm	Canonical / scriptural witness
4:11	Yea speedily was he taken away, lest that wickedness should alter his understanding, or deceit beguile his soul.	Jerome	420 AD	Letter 39, 3	Cited along with Acts, 2 Corinthians, etc. without qualification:...Peter, James, and John, Paul, the chosen vessel, Acts 9:15 and even the Son of God Himself have all died; ...Perhaps he is taken away, lest that wickedness should alter his understanding...grieve that we have to tarry yet longer in this tabernacle of death. 2 Corinthians 5:4	https://www.newadvent.org/fathers/3001039.htm	Christological prophecy
4:11	Yea speedily was he taken away, lest that wickedness should alter his understanding, or deceit beguile his soul.	Augustine	421 AD	On the Soul and its Origin 3, 22	The eighth is, that it is of infants who are fore-stalled by death, before they are born again in Christ, that the Scripture says, 'Speedily was he taken away, lest wickedness should alter his understanding,' with the remainder of the passage to the same effect in the Book of Wisdom. T	https://www.newadvent.org/fathers/15083.htm	Canonical / scriptural witness; Christological prophecy
4:11	Yea speedily was he taken away, lest that wickedness should alter his understanding, or deceit beguile his soul.	Augustine	421 AD	On the Soul and its Origin 3, 14	Refuse, if you wish to be a catholic, to believe, or to say, or to teach that it is of infants, who are forestalled by death before they are born again in Christ, that the Scripture says, 'Speedily was he taken away, lest that wickedness should alter his understanding, or deceit beguile his soul. Therefore God hastened to take him away from among the wicked; for his soul pleased the Lord; and being made perfect in a short time he fulfilled long seasons.' Wisdom 4:11	https://www.newadvent.org/fathers/15083.htm	Canonical / scriptural witness; Christological prophecy
4:11	Yea speedily was he taken away, lest that wickedness should alter his understanding, or deceit beguile his soul.	Augustine	429 AD	On the Predestination of the Saints 26	he adduces that testimony from the book of Wisdom: He was taken away, lest wickedness should alter his understanding. Wisdom 4:11 A	https://www.newadvent.org/fathers/15121.htm	Direct quotation or citation
4:11	Yea speedily was he taken away, lest that wickedness should alter his understanding, or deceit beguile his soul.	Augustine	429 AD	On the Predestination of the Saints 27	...the judgment of the book of Wisdom ought not to be repudiated, since for so long a course of years that book has deserved to be read in the Church of Christ from the station of the readers of the Church of Christ, and to be heard by all Christians, from bishops downwards, even to the lowest lay believers, penitents, and catechumens, with the veneration paid to divine authority. For assuredly, if, from those who have been before me in commenting on the divine Scriptures...	https://www.newadvent.org/fathers/15121.htm	Canonical / scriptural witness; Christological prophecy
4:11	Yea speedily was he taken away, lest that wickedness should alter his understanding, or deceit beguile his soul.	Augustine	429 AD	On the Predestination of the Saints 28	...it behooves them to prefer to all commentators the book of Wisdom, where it is read, He was taken away, that wickedness should not alter his understanding; because illustrious commentators, even in the times nearest to the apostles, preferred it to themselves, seeing that when they made use of it for a testimony they believed that they were making use of nothing but a divine testimony...	https://www.newadvent.org/fathers/15121.htm	Direct quotation or citation
4:11	Yea speedily was he taken away, lest that wickedness should alter his understanding, or deceit beguile his soul.	Augustine	429 AD	On the Predestination of the Saints 29	And thus, unless we indulge in reckless disputation, the entire question is concluded concerning him who is taken away lest wickedness should alter his understanding. And the book of Wisdom, which for such a series of years has deserved to be read in Christ's Church, and in which this is read, ought not to suffer injustice because it withstands those who are mistaken on behalf of men's merit, so as to come in opposition to the most manifest grace of God	https://www.newadvent.org/fathers/15121.htm	Christological prophecy
4:11	Yea speedily was he taken away, lest that wickedness should alter his understanding, or deceit beguile his soul.	Hilary (layman)	429 AD	Augustine Letter 226, 12	Hilary reports to Augustine on a group of heretical Semi-Pelagion monks: "That testimony which you also cited, namely, He was carried off so that evil would not change his mind (Wis 4:11), they declare should be omitted as non-canonical." Hence, Augustine cited it as "testimony". [Per The Works of Saint Augustine, A Translation for the 21st Century]	Not available online	Direct quotation or citation
4:11	Yea speedily was he taken away, lest that wickedness should alter his understanding, or deceit beguile his soul.	Augustine	430 AD	Letter 217, 4, 15	...though they could be snatched from this life so that malice would not change their mind (Wis 4: 1 1 ), as was written in the Book of Wisdom about one who died at a tender age, let each person investigate as he can. And, if he finds another credible account apart from the one that I have given, without deviating from the rule of the correct faith, let him hold it, and I will hold it along with him if I come to know it... [Per The Works of Saint Augustine, A Translation for the 21st Century]	Not available online	Doctrinal use
4:11	Yea speedily was he taken away, lest that wickedness should alter his understanding, or deceit beguile his soul.	Augustine	430 AD	Letter 217, 6, 22	How is not only the will to believe from the beginning but also the will to persevere up to the end26 not due to the grace ofGod, since the end ofthis life is not in the power ofa human being but in God's power, and God could certainly also bestow this benefit on someone who was not going to persevere, so that he would be taken from the body in order that malice might not change his mind (Wis 4:1 1)? [Per The Works of Saint Augustine, A Translation for the 21st Century]	Not available online	Direct quotation or citation
4:11	Yea speedily was he taken away, lest that wickedness should alter his understanding, or deceit beguile his soul.	Augustine	430 AD	Letter 217, 6, 22	How are human beings judged in accord with their future wills, which it is said that they would have had if they lived longer in the flesh, since scripture says, Happy are the dead who die in the Lord (Rv 14:13)? Their happiness is undoubtedly not certain and secure ifGod will alsojudge those actions that they did not do but were going to do if their life were longer, and he receives no benefit who is carried off in order that malice might not change his mind (Wis 4:11), because he also suffers the punishment forthat malice from which he was removed when it was perhaps imminent. [Per The Works of Saint Augustine, A Translation for the 21st Century]	Not available online	Canonical / scriptural witness
4:11	Yea speedily was he taken away, lest that wickedness should alter his understanding, or deceit beguile his soul.	Augustine	430 AD	Merits and the Forgiveness of Sins I, 30	[Referred to as Scripture in I, 38; See Wisdom 8:20:] his understanding undergoes no change from a wicked life, Wisdom 4:11	https://www.newadvent.org/fathers/15011.htm	Canonical / scriptural witness
4:11	Yea speedily was he taken away, lest that wickedness should alter his understanding, or deceit beguile his soul.	Augustine	430 AD	Letter 194, 9, 42	Cited along with Romans, Psalms, etc. without qualification: what does God give to one who is carried off so that malice does not change his mind and so that deception does not mislead his soul (Wis 4: 1 1), if those sins are also punished that, though he did not commit them, he was nonetheless, going to commit if he continued to live... [Per The Works of Saint Augustine, A Translation for the 21st Century]	Not available online	Direct quotation or citation
4:12	For the bewitching of naughtiness doth obscure things that are honest; and the wandering of concupiscence doth undermine the simple mind.	Epiphanius	403 AD	Panarion, Section 3, Heresy 45, 1, 2	[Referred to as Scripture in 3, 44, 48, 4; see Wisdom 3:7:] ...for the saying, “The fascination of evil obscures what is good, and the roving of desire perverteth the innocent mind,” applies exactly to him.	Not available online	Canonical / scriptural witness
4:12	For the bewitching of naughtiness doth obscure things that are honest; and the wandering of concupiscence doth undermine the simple mind.	Epiphanius	403 AD	Panarion, Section 4, Heresy 47, Hieracites 4, 7	[Referred to as Scripture in 3, 44, 48, 4; see Wisdom 3:7:] And Solomon replies, “Old age is not honorable, nor length of life, nor is the reckoning made by number of years. Wisdom is an hoary head for men, and a spotless life their old age. For in his innocence he was loved by God, and from living among sinners he was translated. He was rapt away, lest wickedness alter his understanding, or guile deceive his soul. For the influence of evil doth weaken things that are good, and the wandering of desire doth undermine an harmless mind.”	Not available online	Canonical / scriptural witness
4:13	He, being made perfect in a short time, fulfilled a long time:	Epiphanius	403 AD	Panarion, Section 4, Heresy 47, Hieracites 4, 8	[Referred to as Scripture in 3, 44, 48, 4; see Wisdom 3:7:] And because he is speaking of children he adds at once, “Being perfected in a short time he fulfilled < long years >”—that is to say, he lived for many years even though he died young.	Not available online	Canonical / scriptural witness
4:14	For his soul pleased the Lord: therefore hasted he to take him away from among the wicked.	Cyprian	258 AD	Treatise 12, 3, 58	[Referred to as Holy Scriptures in 12, 3, Introduction] Also in the Wisdom of Solomon: He was taken away, lest wickedness should change his understanding; for his soul was pleasing to God.	https://www.newadvent.org/fathers/050712c.htm	Canonical / scriptural witness
4:14	For his soul pleased the Lord: therefore hasted he to take him away from among the wicked.	Epiphanius	403 AD	Panarion, Section 4, Heresy 47, Hieracites 4, 8	[Referred to as Scripture in 3, 44, 48, 4; see Wisdom 3:7:] ...“For his soul was pleasing unto the Lord, therefore he hasted to remove him from the midst of wickedness.”	Not available online	Canonical / scriptural witness
4:14	For his soul pleased the Lord: therefore hasted he to take him away from among the wicked.	Jerome	420 AD	Letter 39, 3	Cited along with Acts, 2 Corinthians, etc. without qualification:...Peter, James, and John, Paul, the chosen vessel, Acts 9:15 and even the Son of God Himself have all died; ...his soul pleased the Lord: therefore hasted he to take him away from the people ... grieve that we have to tarry yet longer in this tabernacle of death. 2 Corinthians 5:4	https://www.newadvent.org/fathers/3001039.htm	Christological prophecy
4:17	For they shall see the end of the wise, and shall not understand what God in his counsel hath decreed of him, and to what end the Lord hath set him in safety.	Clement of Alexandria	198 AD	Stromata 6, 14	[Referred to as Divine in 4, 16; Scripture in 5, 14] For instance, Solomon, calling the Gnostic, wise, speaks thus of those who admire the dignity of his mansion: For they shall see the end of the wise, and to what a degree the Lord has established him. Wisdom 4:17	https://www.newadvent.org/fathers/02106.htm	Canonical / scriptural witness
5:1	Then shall the righteous man stand in great boldness before the face of such as have afflicted him, and made no account of his labours.	Augustine	430 AD	Letter 185, 9, 41	[Referred to as Scripture in 185, 11, 50; See Wisdom 1:5] Hence those words that were written concerning the day of judgment, Then the righteous will stand with great constancy over against those who oppressed them and carried off the fruits of their labors (Wis 5: 1)... [Per The Works of Saint Augustine, A Translation for the 21st Century]	Not available online	Canonical / scriptural witness
5:1	Then shall the righteous man stand in great boldness before the face of such as have afflicted him, and made no account of his labours.	Augustine	430 AD	Treatise Concerning Donatists, 9, 41	Whence also we may be sure that what is written concerning the day of judgment, "Then shall the righteous man stand in great boldness before the face of such as have afflicted him, and made no account of his labours," is not to be taken in such a sense ... For the passage of Scripture decides the question in itself, seeing that it does not say, Then shall men stand, but "Then shall the righteous stand;" and they shall stand "in great boldness,"...	https://www.gutenberg.org/	Canonical / scriptural witness
5:3	And they repenting and groaning for anguish of spirit shall say within themselves, This was he, whom we had sometimes in derision, and a proverb of reproach:	Augustine	430 AD	Exposition of Psalm 57, 20	[Referred to as Scripture in 1; See Wisdom 1:9:] What kind ofthorns are they destined to feel, those who will be saying of the righteous, These are the people we once held in derision (Wis 5:3)? [Per The Works of Saint Augustine, A Translation for the 21st Century]	Not available online	Canonical / scriptural witness
5:4	We fools accounted his life madness, and his end to be without honour:	Augustine	430 AD	Letter 55, 5, 9	[Referred to as Holy Scripture in 55, 4, 7; See Wisdom 13:9] Hence those wicked men who at last shall in vain repent of their sins, will say this among other things: These are the men whom once we derided and reproached; we in our folly esteemed their way of life to be madness. Wisdom 5:3-4	https://www.newadvent.org/fathers/1102055.htm	Canonical / scriptural witness
5:4	We fools accounted his life madness, and his end to be without honour:	Augustine	430 AD	Exposition 2 of Psalm 48, 4	Here are the words scripture assigns to them: these are the people we once held in derision, as a by word and a butt for our mockery! Fools that we were, we thought their life madness (Wis 5:3-4).[Per The Works of Saint Augustine, A Translation for the 21st Century]	Not available online	Canonical / scriptural witness
5:5	How is he numbered among the children of God, and his lot is among the saints!	Clement of Alexandria	198 AD	Stromata 6, 14	[Referred to as Divine in 4, 16; Scripture in 5, 14] And of his glory they will say, This was he whom we once held up to derision, and made a byword of reproach; fools that we were! We thought his life madness, and his end dishonourable. How is he reckoned among the sons of God, and his inheritance among the saints? Wisdom 5:3-5	https://www.newadvent.org/fathers/02106.htm	Canonical / scriptural witness
5:6	Therefore have we erred from the way of truth, and the light of righteousness hath not shined unto us, and the sun of righteousness rose not upon us.	Augustine	394 AD	On the Lord's Sermon on the Mount 1, 23, 79	Cited along with Matthew without qualification: But when He calls us to this by the Only-begotten Himself, He calls us to His own likeness. For He, as is said in what follows, makes His sun to rise on the evil and on the good, and sends rain on the just and on the unjust. ... Or whether you choose rather to understand that sun which is set forth before the bodily eyes not only of men, but also of cattle; and that rain by which the fruits are brought forth, which have been given for the refreshment of the body, which I think is the more probable interpretation: so that that spiritual sun does not rise except on the good and holy; for it is this very thing which the wicked bewail in that book which is called the Wisdom of Solomon, And the sun rose not upon us...	https://www.newadvent.org/fathers/16011.htm	Direct quotation or citation
5:6	Therefore have we erred from the way of truth, and the light of righteousness hath not shined unto us, and the sun of righteousness rose not upon us.	Augustine	430 AD	Letter 55, 5, 8	[Referred to as Holy Scripture in 55, 4, 7; See Wisdom 13:9] And who is the wise that has no changes, but that Sun of Righteousness of whom it is said, The Sun of righteousness has risen upon me, and of which the wicked shall say, when mourning in the day of judgment that it has not risen upon them, The light of righteousness has not shone upon us, and the sun has not risen upon us? Wisdom 5:6	https://www.newadvent.org/fathers/1102055.htm	Canonical / scriptural witness
5:8	What hath pride profited us? or what good hath riches with our vaunting brought us?	Cyprian	258 AD	Treatise 2, 10	You say that you are wealthy and rich; but it becomes not a virgin to boast of her riches, since Holy Scripture says, What has pride profited us? Or what benefit has the vaunting of riches conferred upon us? And all these things have passed away like a shadow. Wisdom 5:8	https://www.newadvent.org/fathers/050702.htm	Canonical / scriptural witness; Christological prophecy
5:8	What hath pride profited us? or what good hath riches with our vaunting brought us?	Augustine	430 AD	Exposition of Psalm 111, 8	[Referred to as Scripture in 2; See Wisdom 9:15] With whom shall a sinner be more enraged than with himself, when he asks in chagrin, What good has our pride done us, what benefit has come to usfrom our vaunted wealth? (Wis 5:8) [Per The Works of Saint Augustine, A Translation for the 21st Century]	Not available online	Canonical / scriptural witness
5:8	What hath pride profited us? or what good hath riches with our vaunting brought us?	Augustine	430 AD	Exposition of Psalm 52, 7	Were he not certain to do so, how could scripture represent them as wailing, What good has our pride done us, and what benefit has come to us from our vaunted wealth? (Wis 5:8). [Per The Works of Saint Augustine, A Translation for the 21st Century]	Not available online	Canonical / scriptural witness
5:9	All those things are passed away like a shadow, and as a post that hasted by;	Hippolytus	235 AD	Against the Jews 10	[Referred to as prophecy from a prophet in section 9; See Wisdom 2:1:] And again Solomon says concerning Christ and the Jews, that when the righteous shall stand in great boldness before the face of such as have afflicted Him, and made no account of His words, when they see it they shall be troubled with terrible fear, and shall be amazed at the strangeness of His salvation; and they, repenting and groaning for anguish of spirit, shall say within themselves, This is He whom we had sometimes in derision and a proverb of reproach; we fools accounted His life madness, and His end to be without honour. How is He numbered among the children of God, and His lot is among the saints? Therefore have we erred from the way of truth, and the light of righteousness has not shined unto us, and the sun of righteousness rose not on us. We wearied ourselves in the way of wickedness and destruction; we have gone through deserts where there lay no way: but as for the way of the Lord, we have not known it. What has our pride profited us? All those things are passed away like a shadow.	https://www.newadvent.org/fathers/0503.htm	Canonical / scriptural witness; Christological prophecy
5:9	All those things are passed away like a shadow, and as a post that hasted by;	Cyprian	258 AD	Treatise 12, 3, 16	[Referred to as Holy Scriptures in 12, 3, Introduction] Also in the same place: Then shall the righteous stand in great boldness against them who have afflicted them, and who took away their labours. When they see them, they shall be disturbed with a horrible fear; and they shall wonder at the suddenness of their unhoped-for salvation, saying among themselves, repenting and groaning with distress of spirit, These are they whom some time we had in derision, and in the likeness of a proverb; we fools counted their life madness, and their end without honour. How are they reckoned among the children of God, and their lot among the saints! Therefore we have wandered from the way of truth, and the light of righteousness has not shined upon us, and the sun has not risen upon us. We have been wearied in the way of iniquity and of perdition, and we have walked through difficult solitudes; but we have not known the way of the Lord. What has pride profited us? Or what has the boasting of riches brought to us? All these things have passed away as a shadow.	https://www.newadvent.org/fathers/050712c.htm	Canonical / scriptural witness
5:9	All those things are passed away like a shadow, and as a post that hasted by;	Augustine	430 AD	Exposition 3 of Psalm 36, 10	We hear in another text the voice of those whose whole achievement has gone for nothing: What good has ourpride done us, what benefit has come to us from our vaunted wealth? All these things have passed away like a shadow (Wis 5:8-9). [Per The Works of Saint Augustine, A Translation for the 21st Century]	Not available online	Direct quotation or citation
5:9	All those things are passed away like a shadow, and as a post that hasted by;	Augustine	430 AD	Exposition of Psalm 57, 19	[Referred to as Scripture in 1; See Wisdom 1:9:] No, there is another sun, that of which the wicked will one day admit, The sun never rosefor us; all these things have passed away like a shadow. No doubt of it, we strayed from the path oftruth. On us the light of righteousness did not shine, nor did the sun risefor us (Wis 5:6,9). [Per The Works of Saint Augustine, A Translation for the 21st Century]	Not available online	Canonical / scriptural witness
5:9	All those things are passed away like a shadow, and as a post that hasted by;	Augustine	430 AD	Sermon 58, 7	But there are others, foretold by Wisdom, who are going to be too late repenting on the day of judgment, and grieving to no avail; what are they going to say then, as they repent, and groan for anguish of spirit? What has pride profited us, and whatgood has ostentatious wealth brought us? All those have passed by like a shadow(Wis 5:8-9); and among other things, So we have strayed from the way of truth, and the light of ustice has not shone upon us, and the sun has not risen upon us (Wis 5:6). [Per The Works of Saint Augustine, A Translation for the 21st Century]	Not available online	Direct quotation or citation
5:9	All those things are passed away like a shadow, and as a post that hasted by;	Nilus of Ancyra	430 AD	Commentary on the Song of Songs, 64-66	Cited along with Job, Hebrews, etc. without qualification: For all present realities are shadows... [Per Ancient Christian Commentary on Scripture]	Not available online	Canonical / scriptural witness; Christological prophecy
5:10	And as a ship that passeth over the waves of the water, which when it is gone by, the trace thereof cannot be found, neither the pathway of the keel in the waves;	Gregory of Nazianzus	390 AD	On his brother Satyrus, Caesarius 7, 20	We are like a fleeting dream, an apparition without substance, the flight of a bird that passes, a ship that leaves no trace on the sea. [Per Ancient Christian Commentary on Scripture]	Not available online	Canonical / scriptural witness; Christological prophecy
5:10	And as a ship that passeth over the waves of the water, which when it is gone by, the trace thereof cannot be found, neither the pathway of the keel in the waves;	Chromatius	407 AD	Tractate on Matthew 42, 5	This agrees with what the Holy Spirit says through Solomon about it when he says, "... In another passage, too, Solomon referred to this, saying, among other things, "But the trace of a ship sailing in the open sea cannot be found" [Wis 5:10]. [Per Chromatius of Aquileia, Sermons and Tractates on Matthew]	Not available online	Direct quotation or citation
5:11	Or as when a bird hath flown through the air, there is no token of her way to be found, but the light air being beaten with the stroke of her wings and parted with the violent noise and motion of them, is passed through, and therein afterwards no sign where she went is to be found;	Gregory of Nazianzus	389 AD	On His Brother Saint Caesarius 19	Cited along with Job without qualification: We are ... the flight of a bird that passes, a ship that leaves no trace on the sea.[Per Ancient Christian Commentary on Scripture]	Not available online	Canonical / scriptural witness; Christological prophecy
5:11	Or as when a bird hath flown through the air, there is no token of her way to be found, but the light air being beaten with the stroke of her wings and parted with the violent noise and motion of them, is passed through, and therein afterwards no sign where she went is to be found;	Gregory of Nazianzus	390 AD	On his brother Satyrus, Caesarius 7, 19	We are like a fleeting dream, an apparition without substance, the flight of a bird that passes, a ship that leaves no trace on the sea. [Per Ancient Christian Commentary on Scripture]	Not available online	Canonical / scriptural witness; Christological prophecy
5:17	He shall take to him his jealousy for complete armour, and make the creature his weapon for the revenge of his enemies.	Augustine	430 AD	Reply to Faustus, 19, 29	[Referred to as Sacred Scripture and Old Testament in 22, 9:] ...Again, in another place: "The righteous shall live for ever, and their reward is with the Lord, and their concern with the Highest; therefore shall they receive from the hand of the Lord a kingdom of glory and a crown of beauty." Wisdom 5:16-17	https://www.newadvent.org/fathers/140619.htm	Canonical / scriptural witness
6:6	For mercy will soon pardon the meanest: but mighty men shall be mightily tormented.	Origen	253 AD	Commentary on the Song of Songs, Book 2, 5	[Referred to as Divine writing in 3, 12; See Wisdom 7:21:] The threat of the divine saying that unto whomsoever much is given, of them much shall be required, applies, therefore, to them; the humble person shall be accounted worthy of pardon and mercy, but the mighty shall be mightily afflicted.	Not available online	Direct quotation or citation
6:6	For mercy will soon pardon the meanest: but mighty men shall be mightily tormented.	Cyprian	258 AD	Treatise 12, 3, 112	[Referred to as Holy Scriptures in 12, 3, Introduction] In Solomon: The hardest judgment shall be made on those who govern. For to a mean man mercy is granted; but the powerful shall suffer torments mightily.	https://www.newadvent.org/fathers/050712c.htm	Canonical / scriptural witness
6:6	For mercy will soon pardon the meanest: but mighty men shall be mightily tormented.	Chromatius	407 AD	Tractate on Matthew 56, 4	[Solomon cited as Scripture in 56, 3; See Sirach 26:18:]...as the Lord himself says in the Gospel: ... so, too, greater punishments have been prepared for unfaithful ministers of the church, as Solomon says: "For mercy is granted to the lowly, but a very powerful examination awaits those who are more powerful; and the mighty will suffer mighty torments" [Wis 6:6]. [Per Chromatius of Aquileia, Sermons and Tractates on Matthew]	Not available online	Canonical / scriptural witness; Doctrinal use
6:7	For he which is Lord over all shall fear no man’s person, neither shall he stand in awe of any man’s greatness: for he hath made the small and great, and careth for all alike.	Clement of Alexandria	198 AD	Stromata 6, 6	[Referred to as Divine in 4, 16; Scripture in 5, 14] For the Lord dreads not the face of any one, nor will He regard greatness; for He has made small and great, and cares alike for all. Wisdom 6:7	https://www.newadvent.org/fathers/02106.htm	Canonical / scriptural witness
6:7	For he which is Lord over all shall fear no man’s person, neither shall he stand in awe of any man’s greatness: for he hath made the small and great, and careth for all alike.	Chromatius	407 AD	Tractate on Matthew 57, 3	"For there is no acceptance of persons before God" [Rom 2:11]. ... according to what we read as written about him: "For he who is Lord over all does not stand in awe of any man's greatness, nor shall he fear any man's person, for he has made the small and great, and cares for all alike" [Wis 6:7]. Thus it is not without reason that saint Peter in the Acts of the Apostles testified to the following and said, "In truth I have discovered that God is no accepter of persons. Acts 10:34... [Per Chromatius of Aquileia, Sermons and Tractates on Matthew]	Not available online	Direct quotation or citation
6:10	For they that keep holiness holily shall be judged holy: and they that have learned such things shall find what to answer.	Clement of Alexandria	198 AD	Stromata 6, 11	[Referred to as Divine in 4, 16; Scripture in 5, 14] For they, it is said, who keep holy holy things, shall be made holy; and those who have been taught will find an answer. Wisdom 6:10	https://www.newadvent.org/fathers/02106.htm	Canonical / scriptural witness
6:15	To think therefore upon her is perfection of wisdom: and whoso watcheth for her shall quickly be without care.	Clement of Alexandria	198 AD	Stromata 6, 15	[Referred to as Divine in 4, 16; Scripture in 5, 14] Now, discoursing on knowledge, Solomon speaks thus: For wisdom is resplendent and fadeless, and is easily beheld by those who love her. She is beforehand in making herself known to those who desire her. He that rises early for her shall not toil wearily. For to think about her is the perfection of good sense. And he that keeps vigils for her shall quickly be relieved of anxiety. For she goes about, herself seeking those worthy of her (for knowledge belongs not to all); and in all ways she benignly shows herself to them. Wisdom 6:12-15	https://www.newadvent.org/fathers/02106.htm	Canonical / scriptural witness
6:17	For the very true beginning of her is the desire of discipline; and the care of discipline is love;	Origen	253 AD	Commentary on the Song of Songs, Book 3, 13	[Referred to as Divine writing in 3, 12; See Wisdom 7:21:] Thus also is the Spirit of God said to go around and seek for worthy souls, such as can be rendered fit for Wisdom to inhabit.	Not available online	Direct quotation or citation
6:17	For the very true beginning of her is the desire of discipline; and the care of discipline is love;	Chromatius	407 AD	Tractate on Matthew 41, 5	[Referred to as prophecy in 41, 1; See Sirach 1:28:] This accords with what Solomon says in the persona of wisdom: "She goes about seeking such as are worthy of her, showing herself cheerfully unto them in the paths" ...[Per Chromatius of Aquileia, Sermons and Tractates on Matthew]	Not available online	Direct quotation or citation
6:18	And love is the keeping of her laws; and the giving heed unto her laws is the assurance of incorruption;	Clement of Alexandria	198 AD	The Instructor 2, 1	[Referred to as Scripture in 2, 1] And the care of discipline is love, as Wisdom says; and love is the keeping of the law. Wisdom 6:17-18	https://www.newadvent.org/fathers/02092.htm	Canonical / scriptural witness
6:19	And incorruption maketh us near unto God:	Irenaeus of Lyon	180 AD	Against Heresies 4, 38, 3	cited along with 1 Corinthians etc. without qualification: ...the beholding of God is productive of immortality, but immortality renders one near unto God.	https://www.newadvent.org/fathers/0103438.htm	Direct quotation or citation
6:19	And incorruption maketh us near unto God:	Eusebius	324 AD	Church History 5, 8, 8	[Re: Irenaeus] And he uses almost the precise words of the Wisdom of Solomon, saying: The vision of God produces immortality, but immortality renders us near to God. He mentions also the memoirs of a certain apostolic presbyter, whose name he passes by in silence, and gives his expositions of the sacred Scriptures.	https://www.newadvent.org/fathers/250105.htm	Canonical / scriptural witness
6:19	And incorruption maketh us near unto God:	Athanasius	330 AD	On the Incarnation, 4	as Wisdom Wisdom 6:18 says: The taking heed to His laws is the assurance of immortality; but being incorrupt, he would live henceforth as God, to which I suppose the divine Scripture refers, when it says: I have said you are gods, and you are all sons of the most Highest; but you die like men, and fall as one of the princes.	https://www.newadvent.org/fathers/2802.htm	Canonical / scriptural witness
6:20	Therefore the desire of wisdom bringeth to a kingdom.	Clement of Alexandria	198 AD	Stromata 6, 15	[Referred to as Divine in 4, 16; Scripture in 5, 14] Then he subjoins, adducing love, which perfects by syllogistic reasoning and true propositions, drawing thus a most convincing and true inference, For the beginning of her is the truest desire of instruction, that is, of knowledge; prudence is the love of instruction, and love is the keeping of its laws; and attention to its laws is the confirmation of immortality; and immortality causes nearness to God. The desire of wisdom leads, then, to the kingdom. Wisdom 6:17-20	https://www.newadvent.org/fathers/02106.htm	Canonical / scriptural witness
6:20	Therefore the desire of wisdom bringeth to a kingdom.	Augustine	388 AD	Morals of the Catholic Church 16, 32	[Referred to as Old Testament prophesy in 16, 28] Hear, then, at length, and consider, I pray you, what is said by the prophet: "Wisdom is glorious, and never fades away; yea, she is easily seen of them that love her, and found of such as seek her. She prevents them that desire her, in making herself first known unto them. Whoever seeks her early shall have no great travail; for he shall find her sitting at his doors. To think, therefore, upon her is perfection of wisdom; and whoever watches for her shall quickly be without care. For she goes about seeking such as are worthy of her, shows herself favorably unto them in the ways, and meets them in every thought. For the very true beginning of her is the desire of discipline; and the care of discipline is love; and love is the keeping of her laws; and the giving heed unto her laws is the assurance of incorruption; and incorruption makes us near unto God. Therefore the desire of wisdom brings to a kingdom." Wisdom 6:12-20	https://www.newadvent.org/fathers/1401.htm	Canonical / scriptural witness
6:20	Therefore the desire of wisdom bringeth to a kingdom.	Augustine	426 AD	City of God 14, 7	[Referred to as divine authority and truth in 10, 6; Holy Scripture in 11, 10; 11, 30; 14, 14, 7; etc.]What we assert let us prove from Scripture. The apostle desires to depart, and to be with Christ. Philippians 1:23 ... And, The desire of wisdom brings to a kingdom. Wisdom 6:20	https://www.newadvent.org/fathers/120114.htm	Canonical / scriptural witness; Christological prophecy
6:21	If your delight be then in thrones and sceptres, O ye kings of the people, honour wisdom, that ye may reign for evermore.	Augustine	420 AD	On Marriage and Concupiscence 2, 52	[Treated as Scripture in 2, 32] Do you, he asks, repeat your affirmation, 'There would be no concupiscence if man had not first sinned; marriage, however, would have existed, even if no one had sinned'? I never said, There would be no concupiscence, because there is a concupiscence of the spirit, which craves wisdom. Wisdom 6:21 My words were, There would be no shameful concupiscence.	https://www.newadvent.org/fathers/15072.htm	Canonical / scriptural witness
6:21	If your delight be then in thrones and sceptres, O ye kings of the people, honour wisdom, that ye may reign for evermore.	Augustine	430 AD	Exposition 8 of Psalm 118, 20	But see whether scripture has anything to say about the right kind of passionate wanting by which the spirit longs in opposition to the flesh, and you will find this: Powerful longing for wisdom leads to a kingdom (Wis 6:21); [Per The Works of Saint Augustine, A Translation for the 21st Century]	Not available online	Canonical / scriptural witness
6:22	As for wisdom, what she is, and how she came up, I will tell you, and will not hide mysteries from you: but will seek her out from the beginning of her nativity, and bring the knowledge of her into light, and will not pass over the truth.	Eusebius of Caesarea	339 AD	Preparation of the Gospel, Book 7, 12	Let us therefore look also at the oracles of the Hebrews....So Solomon speaks in Proverbs. And the words also which follow are somewhere spoken in Wisdom's own person: 'But what wisdom is, and how she came into being, I will declare, and will not hide mysteries from you; but I will trace her out from the beginning of creation.'	https://www.tertullian.org/fathers/eusebius_pe_07_book7.htm	Direct quotation or citation
6:22	As for wisdom, what she is, and how she came up, I will tell you, and will not hide mysteries from you: but will seek her out from the beginning of her nativity, and bring the knowledge of her into light, and will not pass over the truth.	Eusebius of Caesarea	339 AD	Preparation of the Gospel, Book 11, 14	And Solomon,... ...Then he adds, 'But what wisdom is, and how she came into being, I will declare, and will not hide mysteries from you, but will trace her out from the beginning of creation.'	https://www.tertullian.org/fathers/eusebius_pe_11_book11.htm	Direct quotation or citation
6:22	As for wisdom, what she is, and how she came up, I will tell you, and will not hide mysteries from you: but will seek her out from the beginning of her nativity, and bring the knowledge of her into light, and will not pass over the truth.	Augustine	428 AD	Reply to Faustus, 19, 29	[Referred to as Sacred Scripture and Old Testament in 22, 9:] It is said, indeed, "Love wisdom, that you may reign forever." Wisdom 6:22 And if eternal life had not been clearly made known in the Old Testament, the Lord would not have said, as He did even to the unbelieving Jews: "Search the Scriptures, for in them ye think that you have eternal life, and they are they that testify of me." ...	https://www.newadvent.org/fathers/140619.htm	Canonical / scriptural witness
6:23	Neither will I go with consuming envy; for such a man shall have no fellowship with wisdom.	Augustine	400 AD	Reply to Faustus 22, 54	[Referred to as Scripture in 12, 44; as Old Testament in 22, 2] This life also burns with the desire for children (for it wishes to teach what it knows, and not to go with the corruption of envy Wisdom 6:23)	https://www.newadvent.org/fathers/140622.htm	Canonical / scriptural witness
6:23	Neither will I go with consuming envy; for such a man shall have no fellowship with wisdom.	Augustine	430 AD	Reply to Faustus 22, 54	[Referred to as Sacred Scripture and Old Testament in 22, 9:] This life also burns with the desire for children (for it wishes to teach what it knows, and not to go with the corruption of envy Wisdom 6:23),	https://www.newadvent.org/fathers/140622.htm	Canonical / scriptural witness
6:24	But the multitude of the wise is the welfare of the world: and a wise king is the upholding of the people.	Augustine	426 AD	On Christian Doctrine, 4, 5, 8	[Referred to as canon in 2, 8, 13] And, therefore, Scripture does not say that the multitude of the eloquent, but the multitude of the wise is the welfare of the world. Wisdom 6:24	https://www.newadvent.org/fathers/12024.htm	Canonical / scriptural witness
6:24	But the multitude of the wise is the welfare of the world: and a wise king is the upholding of the people.	Augustine	426 AD	On the Trinity, 14, 1	[Referred to as Holy Scripture etc. in 4, 27; 11, 11; 13, 16; etc. ] It is in respect to this wisdom, therefore, which is the worship of God, that Holy Scripture says, The multitude of the wise is the welfare of the world.	https://www.newadvent.org/fathers/130114.htm	Canonical / scriptural witness
6:26		Augustine	430 AD	Letter 193, 1, 2	as scripture says, The multitude of the wise is the good health of the world (Wis 6:26). [Per The Works of Saint Augustine, A Translation for the 21st Century]	Not available online	Canonical / scriptural witness
7:1	I myself also am a mortal man, like to all, and the offspring of him that was first made of the earth,	Hilary of Poitiers	368 AD	Tractate on Psalm 135, 11	quoted Wisdom 7:1 as "the Prophet says..." per Gary G. Michuta in The Case of the Deuterocanon.	Not available online	Canonical / scriptural witness
7:1	I myself also am a mortal man, like to all, and the offspring of him that was first made of the earth,	Pelagius	430 AD	in Augustine's On Pelagius, 6	[Augustine accepts this as testimony of Scripture]...Pelagius goes on to adduce the testimony of Scripture, from which it is evident enough that no man ought to trust to himself for direction. For on this very subject the Wisdom of Solomon declares: I myself also am a mortal man like all; and the offspring of him that was first made of the earth, Wisdom 7:1 — with other similar words to the conclusion of the paragraph, where we read: For all men have one entrance into life, and the like going out therefrom: wherefore I prayed and understanding was given to me; I called, and the Spirit of Wisdom came into me. Wisdom 7:6-7.	https://www.newadvent.org/fathers/1505.htm	Canonical / scriptural witness
7:2	And in my mother’s womb was fashioned to be flesh in the time of ten months, being compacted in blood, of the seed of man, and the pleasure that came with sleep.	Epiphanius	403 AD	Panarion, Section 3, Heresy 31, Alogi 29, 6	[Referred to as Scripture in 3, 44, 48, 4; see Wisdom 3:7:] Some, however, say that Christ was carried in the womb for ten months less fourteen days and eight hours, making nine months, fifteen days and four hours. They are alluding to Solomon’s saying, “compacted in blood for a time of ten months.”	Not available online	Canonical / scriptural witness; Christological prophecy
7:2	And in my mother’s womb was fashioned to be flesh in the time of ten months, being compacted in blood, of the seed of man, and the pleasure that came with sleep.	Epiphanius	403 AD	Panarion, Section 3, Heresy 44, Origenists, 18, 1	[Referred to as Scripture in 3, 44, 48, 4; see Wisdom 3:7:] we [Proclus] shall say, “But Christ’s body was not ‘by the will of a man,’ ‘of pleasure accompanying sleep,’ ‘conceived in iniquities and begotten in sins.’	Not available online	Canonical / scriptural witness; Christological prophecy
7:7	Wherefore I prayed, and understanding was given me: I called upon God, and the spirit of wisdom came to me.	Pelagius	430 AD	in Augustine's On Pelagius, 7	[Augustine accepts this as testimony of Scripture]...Pelagius goes on to adduce the testimony of Scripture, from which it is evident enough that no man ought to trust to himself for direction. For on this very subject the Wisdom of Solomon declares: ... with other similar words to the conclusion of the paragraph, where we read: For all men have one entrance into life, and the like going out therefrom: wherefore I prayed and understanding was given to me; I called, and the Spirit of Wisdom came into me. Wisdom 7:6-7.	Not available online	Canonical / scriptural witness
7:9	Neither compared I unto her any precious stone, because all gold in respect of her is as a little sand, and silver shall be counted as clay before her.	Methodius	311 AD	Banquet of the Ten Virgins, 11, 1	[Referred to as "Scripture" in 1, 3 and 2,3; See Wisdom 3:16, 4:2:] For all riches and gold in respect of it are as a little sand. Wisdom 7:9	https://www.newadvent.org/fathers/062311.htm	Canonical / scriptural witness
7:12	And I rejoiced in them all, because wisdom goeth before them: and I knew not that she was the mother of them.	Eusebius of Caesarea	339 AD	Preparation of the Gospel, Book 7, 2	this, above all, has been rightly abolished among us. 'For the devising of idols was the beginning of fornication.'	https://www.tertullian.org/fathers/eusebius_pe_07_book7.htm	Direct quotation or citation
7:16	For in his hand are both we and our words; all wisdom also, and knowledge of workmanship.	Clement of Alexandria	198 AD	Stromata 6, 11	[Referred to as Divine in 4, 16; Scripture in 5, 14] Again, on the other hand, we may hear: For in His hand, that is, in His power and wisdom, are both we and our words, and all wisdom and skill in works; for God loves nothing but the man that dwells with wisdom. Wisdom 7:16	https://www.newadvent.org/fathers/02106.htm	Canonical / scriptural witness
7:16	For in his hand are both we and our words; all wisdom also, and knowledge of workmanship.	Origen	230 AD	First Principles 3, 1, 14	... for in the hand of God are both we and our words; all wisdom, also, and knowledge of workmanship, as Scripture declares.	https://www.newadvent.org/fathers/04123.htm	Canonical / scriptural witness
7:16	For in his hand are both we and our words; all wisdom also, and knowledge of workmanship.	Augustine	426 AD	On Christian Doctrine, 4, 30, 63	[Referred to as canon in 2, 8, 13] they ought to render thanks to Him from whom they know such blessings come, so that all the praise may be His in whose hand are both we and our words. Wisdom 7:16	https://www.newadvent.org/fathers/12024.htm	Direct quotation or citation
7:16	For in his hand are both we and our words; all wisdom also, and knowledge of workmanship.	Augustine	430 AD	Sermon 48, 1	with the help of him in whose hand, as it is written, are both we and our words (Wis 7:16). Nor is it simply pointless, what is written somewhere else: I will praise the word, in the Lord I willpraise the word (Ps 56:10). [Per The Works of Saint Augustine, A Translation for the 21st Century]	Not available online	Canonical / scriptural witness
7:17	For he hath given me certain knowledge of the things that are, namely, to know how the world was made, and the operation of the elements:	Origen	253 AD	Commentary on the Song of Songs, Book 2, 5	[Referred to as Divine writing in 3, 12; See Wisdom 7:21:] The supreme function of knowledge is, therefore, to know the Trinity; and, in the second place, to know God's Creation, even as did he who said: For He hath given me the true knowledge of the things that are, the substance of the world and the virtue of the elements, the beginning and ending and midst of the times, etc.	Not available online	Doctrinal use; Moral example
7:17	For he hath given me certain knowledge of the things that are, namely, to know how the world was made, and the operation of the elements:	Eusebius of Caesarea	339 AD	Preparation of the Gospel, Book 11, 7	From this source came their countless prophecies concerning future events, ... which each set down in his own prophecies.... Again that Solomon, above all others, excelled in knowledge of the nature of such things is testified by the sacred Scripture in the following words:...Starting from this description the author who ascribed to his person the perfection of wisdom, spake also thus: 'For Himself gave me an unerring knowledge of the things that are, to know the constitution of the world, and the operation of the elements; the beginning and end and middle of times, the alternations of the solstices and the changes of seasons, the circuits of the year and the positions of stars; the natures of living creatures and the ragings of wild beasts, the violences of winds and the thoughts of men, the diversities of plants, and the virtues of roots; and all things that are either secret or manifest I learned, for Wisdom the artificer of all things taught me.' (Wis 7:17-22)	https://www.tertullian.org/fathers/eusebius_pe_11_book11.htm	Canonical / scriptural witness; Moral example
7:18	The beginning, ending, and midst of the times: the alterations of the turning of the sun, and the change of seasons:	Clement of Alexandria	198 AD	Stromata 6, 8	[Referred to as Divine in 4, 16; Scripture in 5, 14] The disciple of wisdom foreknows signs and omens, and the issues of seasons and of times. Wisdom 7:17-18	https://www.newadvent.org/fathers/02106.htm	Canonical / scriptural witness
7:18	The beginning, ending, and midst of the times: the alterations of the turning of the sun, and the change of seasons:	Gregory of Nyssa	386 AD	Against Eunomius 8, 5	[Referred to as Scripture in 2, 9] as the phrase of the most excellent Wisdom somewhere tells us, exhibits the beginning, ending, and midst of the times Wisdom 7:18	https://www.newadvent.org/fathers/290108.htm	Canonical / scriptural witness
7:20	The natures of living creatures, and the furies of wild beasts: the violence of winds, and the reasonings of men: the diversities of plants and the virtues of roots:	Origen	253 AD	Homilies on Luke 21 (Luke 3:1-4)	quotes Wisdom 7:17-20 as "the Lord Himself says..." per Gary G. Michuta in The Case of the Deuterocanon.	Not available online	Direct quotation or citation
7:20	The natures of living creatures, and the furies of wild beasts: the violence of winds, and the reasonings of men: the diversities of plants and the virtues of roots:	Origen	253 AD	Commentary on the Song of Songs, Book 3, 8	[Referred to as Divine writing in 3, 12; See Wisdom 7:21:] ... we need the grace that Solomon was found worthy to attain from God, the grace of knowing the natures of all the things that are, of roots and trees and shrubs;	Not available online	Direct quotation or citation
7:21	And all such things as are either secret or manifest, them I know.	Origen	253 AD	Commentary on the Song of Songs, Book 3, 12	And this, perhaps, is what the writer of the divine Wisdom means by saying: For He hath given me the true knowledge of the things that are: to know the substance of the world and the virtues of the elements; the beginning and ending and midst of the times; the alterations of courses and the changes of seasons; the revolutions of the year and the positions of the stars; the natures of living creatures and the rages of beasts; the forces of winds and the reasonings of men; the diversities of plants and the virtues of roots; and all such things as are hid and manifest have I learned.	Not available online	Moral example
7:21	And all such things as are either secret or manifest, them I know.	Methodius	311 AD	Discourse on the Resurrection, 1, 15	Cited along with Romans, Isaiah, etc. without qualification: Solomon called Wisdom the artificer of all things,	https://www.newadvent.org/fathers/0625.htm	Direct quotation or citation
7:21	And all such things as are either secret or manifest, them I know.	Eusebius of Caesarea	339 AD	Preparation of the Gospel, Book 11, 14	And Solomon,... The following also is said to be the same author's: 'And all things that are either secret or manifest I learned: for Wisdom, the artificer of all things, taught me.'	https://www.tertullian.org/fathers/eusebius_pe_11_book11.htm	Direct quotation or citation
7:22	For wisdom, which is the worker of all things, taught me: for in her is an understanding spirit holy, one only, manifold, subtil, lively, clear, undefiled, plain, not subject to hurt, loving the thing that is good quick, which cannot be letted, ready to do good,	Methodius	311 AD	Banquet of the Ten Virgins, 7, 1	[Referred to as "Scripture" in 1, 3 and 2,3; See Wisdom 3:16, 4:2:] the understanding Spirit, holy, one only, ... will suffice to guide the course of our words without offense.	https://www.newadvent.org/fathers/062307.htm	Canonical / scriptural witness
7:22	For wisdom, which is the worker of all things, taught me: for in her is an understanding spirit holy, one only, manifold, subtil, lively, clear, undefiled, plain, not subject to hurt, loving the thing that is good quick, which cannot be letted, ready to do good,	Eusebius of Caesarea	339 AD	Preparation of the Gospel, Book 7, 12	Let us therefore look also at the oracles of the Hebrews....So Solomon speaks in Proverbs. And the words also which follow are somewhere spoken in Wisdom's own person: ...To which he afterwards adds: 'For she is an understanding spirit, holy, alone in kind, manifold, subtil, freely moving, clear, undefiled, . . . all-powerful, all-surveying, and going through all intelligent, pure, and most subtil spirits.	https://www.tertullian.org/fathers/eusebius_pe_07_book7.htm	Direct quotation or citation
7:22	For wisdom, which is the worker of all things, taught me: for in her is an understanding spirit holy, one only, manifold, subtil, lively, clear, undefiled, plain, not subject to hurt, loving the thing that is good quick, which cannot be letted, ready to do good,	Eusebius of Caesarea	339 AD	Preparation of the Gospel, Book 11, 14	And Solomon,... And afterwards he gives such explanations as the following: 'For she is a spirit quick of understanding, holy, alone in kind, manifold, subtil, freely moving, clear in utterance, unpolluted, . . . all-powerful, all-survey ing, and penetrating through all spirits, that are quick of understanding, pure, most subtil. For wisdom is more mobile than any motion; yea, she pervadeth and penetrateth all things by reason of her pureness. For she is a breath of the power of God, and a clear effluence of the glory of the Almighty. Therefore can nothing defiled find entrance into her. For she is an effulgence from everlasting light, and an unspotted mirror of the operation of God, and an image of His goodness.	https://www.tertullian.org/fathers/eusebius_pe_11_book11.htm	Direct quotation or citation
7:22	For wisdom, which is the worker of all things, taught me: for in her is an understanding spirit holy, one only, manifold, subtil, lively, clear, undefiled, plain, not subject to hurt, loving the thing that is good quick, which cannot be letted, ready to do good,	Council of Sardica	343 AD	Thedoret's Church History, 2, 6	[Synodical Letter from the Bishops assembled at Sardica, addressed to the other Bishops....] The holy council assembled at Sardica, from Rome, Spain, Gaul, Italy, Campania, Calabria, Africa, Sardinia, Pannonia, Mœsia, Dacia, Dardania, Lesser Dacia, Macedonia, Thessaly, Achaia, Epirus, Thrace, Rhodope, Asia, Caria, Bithynia, the Hellespont, Phrygia, Pisidia, Cappadocia, Pontus, the lesser Phrygia, Cilicia, Pamphylia, Lydia, the Cyclades, Egypt, the Thebaid, Libya, Galatia, Palestine and Arabia, to the bishops throughout the world, our fellow-ministers in the catholic and apostolic Church... None of us denies that He was begotten; but we say that He was begotten before all things, whether visible or invisible; and that He is the Creator of archangels and angels, and of the world, and of the human race. It is written, ' Wisdom which is the worker of all things taught me ,' and again, ' All things were made by Him. '	https://www.newadvent.org/fathers/27022.htm	Canonical / scriptural witness
7:22	For wisdom, which is the worker of all things, taught me: for in her is an understanding spirit holy, one only, manifold, subtil, lively, clear, undefiled, plain, not subject to hurt, loving the thing that is good quick, which cannot be letted, ready to do good,	Ambrose	397 AD	Three Books on the Holy Spirit 3, 135	Let them learn that we teach by authority of the Scriptures; for it is written: For in Wisdom is a Spirit of understanding, holy, one only, manifold, subtle, easy to move, eloquent, undefiled. Wisdom 7:22 The Scripture says He is undefiled, has it lied concerning the Son, that you should believe it to have lied concerning the Spirit?	https://www.newadvent.org/fathers/34023.htm	Canonical / scriptural witness
7:22	For wisdom, which is the worker of all things, taught me: for in her is an understanding spirit holy, one only, manifold, subtil, lively, clear, undefiled, plain, not subject to hurt, loving the thing that is good quick, which cannot be letted, ready to do good,	Ambrose	397 AD	Three Books on the Holy Spirit 3, 169	[Referred to as Scripture in 3, 135] And why should I say that, as the Father and the Son, so, too, the Spirit is free from stain and Almighty, for Solomon called Him in Greek παντοδύναμον, πᾶνέπίσχοπον, because He is Almighty and beholds all things, Wisdom 7:22 as we showed above to be, is read in the Book of Wisdom.	https://www.newadvent.org/fathers/34023.htm	Canonical / scriptural witness
7:22	For wisdom, which is the worker of all things, taught me: for in her is an understanding spirit holy, one only, manifold, subtil, lively, clear, undefiled, plain, not subject to hurt, loving the thing that is good quick, which cannot be letted, ready to do good,	Ambrose	397 AD	On Abraham 2.10.76.	Cited along with Genesis without qualification: The words "be blameless" are addressed to Abraham, to whom had been given the spirit of wisdom, holy, marvelously agile, unpolluted. [Per Ancient Christian Commentary on Scripture]	Not available online	Canonical / scriptural witness; Christological prophecy
7:22	For wisdom, which is the worker of all things, taught me: for in her is an understanding spirit holy, one only, manifold, subtil, lively, clear, undefiled, plain, not subject to hurt, loving the thing that is good quick, which cannot be letted, ready to do good,	Augustine	426 AD	City of God 11, 10	[Referred to as divine authority and truth in 10, 6; Holy Scripture in 11, 10; 11, 30; 14, 14, 7; etc.] In Holy Scripture, it is true, the Spirit of wisdom is called manifold Wisdom 7:22 because it contains many things in it;	https://www.newadvent.org/fathers/120111.htm	Canonical / scriptural witness
7:22	For wisdom, which is the worker of all things, taught me: for in her is an understanding spirit holy, one only, manifold, subtil, lively, clear, undefiled, plain, not subject to hurt, loving the thing that is good quick, which cannot be letted, ready to do good,	Augustine	430 AD	Letter 169, 2, 7	It is true that scripture says that the the spirit of wisdom is multiple (Wis 7:22) [Per The Works of Saint Augustine, A Translation for the 21st Century]	Not available online	Canonical / scriptural witness
7:23	Kind to man, steadfast, sure, free from care, having all power, overseeing all things, and going through all understanding, pure, and most subtil, spirits.	Origen	253 AD	Commentary on the Gospel of John 20.405-6	[Referred to as the word of God in 20.405-6; See Wisdom 8:2:] ...in accordance with the divine perceptions mentioned by Solomon, the visual and contemplative power of the soul is one thing, but that which is capable of tasting and apprehending the quality of spiritual foods is another.[Per Ancient Christian Commentary on Scripture]	Not available online	Canonical / scriptural witness; Christological prophecy
7:23	Kind to man, steadfast, sure, free from care, having all power, overseeing all things, and going through all understanding, pure, and most subtil, spirits.	Ambrose	397 AD	Duties of the Clergy 2, 65	We have spoken of its beauty, and proved it by the witness of Scripture. It remains to show on the authority of Scripture that there can be no fellowship between it and vice, but that it has an inseparable union with the rest of the virtues. It has a spirit sagacious, undefiled, sure, holy, loving what is good, quick, that never forbids a kindness, kind, steadfast, free from care, having all power, overseeing all things. Wisdom 7:22-23	https://www.newadvent.org/fathers/34012.htm	Canonical / scriptural witness; Moral example
7:23	Kind to man, steadfast, sure, free from care, having all power, overseeing all things, and going through all understanding, pure, and most subtil, spirits.	Ambrose	397 AD	Three Books on the Holy Spirit, 3, 6, 36	[Referred to as Scripture in 3, 135]For the inmost mind cannot be penetrated by steel, but by the Spirit: For the Spirit of understanding is holy, one only, manifold, subtle, lively, and, farther on, overseeing all things. Wisdom 7:22-23	https://www.newadvent.org/fathers/34023.htm	Canonical / scriptural witness
7:24	For wisdom is more moving than any motion: she passeth and goeth through all things by reason of her pureness.	Clement of Alexandria	198 AD	Stromata 5, 14	[Referred to as Divine in 4, 16; Scripture in 5, 14] They were misled by what is said in the book of Wisdom: He pervades and passes through all by reason of His purity; Wisdom 7:24 since they did not understand that this was said of Wisdom, which was the first of the creation of God.	https://www.newadvent.org/fathers/02105.htm	Canonical / scriptural witness
7:24	For wisdom is more moving than any motion: she passeth and goeth through all things by reason of her pureness.	Clement of Alexandria	198 AD	Miscellany, v. 14, Eusebius Prep Gospel, 13, 13	[referred to as Scripture in 13, 13; see Wisdom 2:1:] what is said in Wisdom: "Yea, she pervadeth and penetrateth all things by virtue of her purity":	https://www.tertullian.org/fathers/eusebius_pe_13_book13.htm	Canonical / scriptural witness; Moral example
7:25	For she is the breath of the power of God, and a pure influence flowing from the glory of the Almighty: therefore can no defiled thing fall into her.	Origen	230 AD	First Principles 1, 2, 5	Let us now ascertain how those statements which we have advanced are supported by the authority of holy Scripture. ... Now, we find in the treatise called the Wisdom of Solomon the following description of the wisdom of God: For she is the breath of the power of God, and the purest efflux of the glory of the Almighty.	https://www.newadvent.org/fathers/04121.htm	Canonical / scriptural witness
7:25	For she is the breath of the power of God, and a pure influence flowing from the glory of the Almighty: therefore can no defiled thing fall into her.	Origen	230 AD	First Principles 1, 2, 10	[Referred to as Holy Scripture in 1, 2, 9; See Wisdom 7:26] Let us now examine the expression, Wisdom is the purest efflux of the glory of the Almighty; and let us first consider what the glory of the omnipotent God is, and then we shall also understand what is its efflux.	https://www.newadvent.org/fathers/04121.htm	Canonical / scriptural witness
7:25	For she is the breath of the power of God, and a pure influence flowing from the glory of the Almighty: therefore can no defiled thing fall into her.	Origen	254 AD	Commentary on Hebrews (Hebrews 1:2-4)	[Referred to as the word of God in 20.405-6; See Wisdom 8:2:] uses Wisdom 7:25 to show that the Son is consubstantial to the Father, per Gary G. Michuta in The Case of the Deuterocanon.	Not available online	Direct quotation or citation
7:25	For she is the breath of the power of God, and a pure influence flowing from the glory of the Almighty: therefore can no defiled thing fall into her.	Origen	254 AD	Commentary on John, 13, 153	[Referred to as the word of God in 20.405-6; See Wisdom 8:2:] quoted Wisdom 7:25 to formulate the relationship between the Father and the Son, per Gary G. Michuta in The Case of the Deuterocanon.	Not available online	Direct quotation or citation
7:25	For she is the breath of the power of God, and a pure influence flowing from the glory of the Almighty: therefore can no defiled thing fall into her.	Origen	254 AD	Commentary on Romans 7, 13, 9	quoted Wisdom 7:25 to confirm that the Son comes from only one source, the Father, and He is God over all	Not available online	Direct quotation or citation
7:25	For she is the breath of the power of God, and a pure influence flowing from the glory of the Almighty: therefore can no defiled thing fall into her.	Dionysius of Alexandria	265 AD	Misc. Fragments, Letter to Dionysius, 4	Since, then, God is the Light, Christ is the Brightness. And since He is a Spirit — for says He, God is a Spirit — fittingly again is Christ called Breath; for He, says He, is the breath of God's power.	https://www.newadvent.org/fathers/0612.htm	Christological prophecy
7:25	For she is the breath of the power of God, and a pure influence flowing from the glory of the Almighty: therefore can no defiled thing fall into her.	Athanasius	360 AD	On the Opinion of Dionysius 9	In his other letters he calls Him from the Scriptures the word, wisdom, power, breath Wisdom 7:25, and brightness of the Father	https://www.newadvent.org/fathers/2810.htm	Canonical / scriptural witness
7:25	For she is the breath of the power of God, and a pure influence flowing from the glory of the Almighty: therefore can no defiled thing fall into her.	Athanasius	360 AD	On the Opinion of Dionysius 9	[Referred to as "Scripture" in 9] in like manner Christ is called the breath, for He is the breath of the power of God Wisdom 7:25.'	https://www.newadvent.org/fathers/2810.htm	Canonical / scriptural witness; Christological prophecy
7:25	For she is the breath of the power of God, and a pure influence flowing from the glory of the Almighty: therefore can no defiled thing fall into her.	Athanasius	360 AD	De Sententia Dionysii, 15	in like manner Christ is called the breath, for He is the breath of the power of God Wisdom 7:25.'	https://www.newadvent.org/fathers/2810.htm	Christological prophecy
7:25	For she is the breath of the power of God, and a pure influence flowing from the glory of the Almighty: therefore can no defiled thing fall into her.	Athanasius	360 AD	De Sententia Dionysii, 9	he calls Him from the Scriptures the word, wisdom, power, breath Wisdom 7:25, and brightness of the Father.	https://www.newadvent.org/fathers/2810.htm	Canonical / scriptural witness
7:25	For she is the breath of the power of God, and a pure influence flowing from the glory of the Almighty: therefore can no defiled thing fall into her.	Theognostus	373 AD	Athanasius' Defense of Nicene Def., 6, 25	quoted Wisdom 7:25 to describe that the Son sprang from the Father's essence, , per Gary G. Michuta in The Case of the Deuterocanon.	Not available online	Direct quotation or citation
7:25	For she is the breath of the power of God, and a pure influence flowing from the glory of the Almighty: therefore can no defiled thing fall into her.	Gregory of Nyssa	386 AD	Against Eunomius 2, 9	Scripture avails itself also of the third kind of generation to indicate the doctrine of the Son's Divinity, — that kind, namely, which is the result of material efflux, and speaks of Him as... the breath of God Wisdom 7:25...	https://www.newadvent.org/fathers/290102.htm	Canonical / scriptural witness; Doctrinal use
7:25	For she is the breath of the power of God, and a pure influence flowing from the glory of the Almighty: therefore can no defiled thing fall into her.	Gregory of Nyssa	386 AD	Against Eunomius 8, 4	[Referred to as Scripture in 2, 9] it [the Holy Spirit] employs also another species of generation, that which is the result of efflux, to express the Divine Nature of the Son, and calls Him ... the breath of God Wisdom 7:25,	https://www.newadvent.org/fathers/290108.htm	Canonical / scriptural witness
7:25	For she is the breath of the power of God, and a pure influence flowing from the glory of the Almighty: therefore can no defiled thing fall into her.	Augustine	430 AD	Against the Manicheans, 29	[Referred to as divine Scripture in 24; see Wisdom 7:27:] those who sin do not defile Him, of whose wisdom it is said: "She touches all things by reason of her purity, and nothing defiled assails her." Wisdom 7:24-25	https://www.newadvent.org/fathers/1407.htm	Canonical / scriptural witness
7:25	For she is the breath of the power of God, and a pure influence flowing from the glory of the Almighty: therefore can no defiled thing fall into her.	Augustine	430 AD	Reply to Faustus 6, 3	[Referred to as Sacred Scripture and Old Testament in 22, 9:] In those books [the Old Testament] which you defile with your violent reproaches, it is said of the divine wisdom, that "no defiled thing falls into it, and it goes everywhere by reason of its pureness." Wisdom 7:24-25 It	https://www.newadvent.org/fathers/140606.htm	Canonical / scriptural witness
7:25	For she is the breath of the power of God, and a pure influence flowing from the glory of the Almighty: therefore can no defiled thing fall into her.	Augustine	430 AD	Letter 187, 3, 7	of which scripture says that it ... and reaches every where on account of its purity, and nothing impure is found in it (Wis 7:24-25). [Per The Works of Saint Augustine, A Translation for the 21st Century]	Not available online	Canonical / scriptural witness
7:25	For she is the breath of the power of God, and a pure influence flowing from the glory of the Almighty: therefore can no defiled thing fall into her.	Augustine	430 AD	On the Trinity, 4, 13	[Referred to as Holy Scripture etc. in 4, 27; 11, 11; 13, 16; etc. ] For wisdom passes and goes through all things by reason of her pureness, and no defiled thing can fall into her.	https://www.newadvent.org/fathers/130104.htm	Canonical / scriptural witness
7:25	For she is the breath of the power of God, and a pure influence flowing from the glory of the Almighty: therefore can no defiled thing fall into her.	Augustine	430 AD	On the Trinity, 4, 20, 27	[Referred to as Holy Scripture etc. in 4, 27; 11, 11; 13, 16; etc. ]a pure emanation (manatio) issuing from the glory of the Almighty God...	https://www.newadvent.org/fathers/130104.htm	Canonical / scriptural witness
7:26	For she is the brightness of the everlasting light, the unspotted mirror of the power of God, and the image of his goodness.	Origen	248 AD	Against Celsus 3, 72	as it is defined by the word of God, the breath of the power of God, and a pure influence flowing from the glory of the Almighty; and the brightness of the everlasting light, and the unspotted mirror of the power of God, and the image of His goodness, Wisdom 7:25-26	https://www.newadvent.org/fathers/04163.htm	Direct quotation or citation
7:26	For she is the brightness of the everlasting light, the unspotted mirror of the power of God, and the image of his goodness.	Origen	253 AD	Against Celsus, 8, 14	[Defined as the word of God in 3, 72; see Wisdom 7:26] We, however, have learned who the Son of God is, and know that He is the brightness of His glory, and the express image of His person, and the breath of the power of God, and a pure influence flowing from the glory of the Almighty; moreover, the brightness of the everlasting light, the unspotted mirror of the power of God, and the image of His goodness.	https://www.newadvent.org/fathers/04168.htm	Christological prophecy
7:26	For she is the brightness of the everlasting light, the unspotted mirror of the power of God, and the image of his goodness.	Origen	253 AD	Homilies on Jeremiah, 9.5	Cited along with Hebrews without qualification: ... just as the light is an agent of reflection, in such a way the reflection of the glory of God is begotten. Our Savior is the wisdom of God. But the wisdom is the reflection of everlasting light. ... [Per Ancient Christian Commentary on Scripture]	Not available online	Canonical / scriptural witness; Christological prophecy
7:26	For she is the brightness of the everlasting light, the unspotted mirror of the power of God, and the image of his goodness.	Origen	254 AD	First Principles 1, 2, 12	[Referred to as Holy Scripture in 1, 2, 9; See Wisdom 7:26] But wisdom is also called the stainless mirror... of God.]	https://www.newadvent.org/fathers/04121.htm	Canonical / scriptural witness
7:26	For she is the brightness of the everlasting light, the unspotted mirror of the power of God, and the image of his goodness.	Origen	254 AD	First Principles, 1, 2, 11	[Referred to as Holy Scripture in 1, 2, 9; See Wisdom 7:26] In the third place, wisdom is called the splendour of eternal light.	https://www.newadvent.org/fathers/04121.htm	Canonical / scriptural witness
7:26	For she is the brightness of the everlasting light, the unspotted mirror of the power of God, and the image of his goodness.	Origen	254 AD	First Principles, 1, 2, 9	Let us see now what is the meaning of the expression which is found in the Wisdom of Solomon, where it is said of Wisdom that it is a kind of breath of the power of God, and the purest efflux of the glory of the Omnipotent, and the splendour of eternal light, and the spotless mirror of the working or power of God, and the image of His goodness. These, then, are the definitions which he gives of God,.... — a kind of breath, as Scripture says...	https://www.newadvent.org/fathers/04121.htm	Canonical / scriptural witness
7:26	For she is the brightness of the everlasting light, the unspotted mirror of the power of God, and the image of his goodness.	Origen	254 AD	On First Principles 1.2.13	[Referred to as Holy Scripture in 1, 2, 9; See Wisdom 7:26] It remains that we inquire what is the image of His goodness;	https://www.newadvent.org/fathers/04121.htm	Canonical / scriptural witness
7:26	For she is the brightness of the everlasting light, the unspotted mirror of the power of God, and the image of his goodness.	Origen	254 AD	Commentary on John, 13, 234	[Referred to as the word of God in 20.405-6; See Wisdom 8:2:] quoted Wisdom 7.26 to confirm his Christology, per Gary G. Michuta in The Case of the Deuterocanon.	Not available online	Christological prophecy
7:26	For she is the brightness of the everlasting light, the unspotted mirror of the power of God, and the image of his goodness.	Origen	254 AD	Commentary on Romans, 1, 5, 2	used Wisdom 7:25-26 to show Christ is the substantial Son of the Father	Not available online	Christological prophecy
7:26	For she is the brightness of the everlasting light, the unspotted mirror of the power of God, and the image of his goodness.	Origen	254 AD	Commentary on Romans, 8, 5, 8	quoted Wisdom 7:26 in a demonstration that all preaching is Trinitarian.	Not available online	Direct quotation or citation
7:26	For she is the brightness of the everlasting light, the unspotted mirror of the power of God, and the image of his goodness.	Origen	254 AD	Homilies on Jeremiah, Homily 9, 4, 5	used Wisdom 7:26 to demonstrate Christ is eternally begotten of the Father, per Gary G. Michuta in The Case of the Deuterocanon.	Not available online	Christological prophecy
7:26	For she is the brightness of the everlasting light, the unspotted mirror of the power of God, and the image of his goodness.	Dionysius of Alexandria	265 AD	Misc. Fragments, Letter to Dionysius, 3	And after a few words he says of the Son Himself:— 3. Being the brightness of the eternal Light, He Himself also is absolutely eternal.	https://www.newadvent.org/fathers/0612.htm	Direct quotation or citation
7:26	For she is the brightness of the everlasting light, the unspotted mirror of the power of God, and the image of his goodness.	Athanasius	360 AD	De Sententia Dionysii, 15	on the same subject, 'But being the brightness of light eternal,	https://www.newadvent.org/fathers/2810.htm	Direct quotation or citation
7:26	For she is the brightness of the everlasting light, the unspotted mirror of the power of God, and the image of his goodness.	Athanasius	373 AD	Defense of the Nicene Definition, 5, 20	explains that the fathers of Nicaea wished to define that the Son is exactly like the Father using images from Wisdom 7:26, per Gary G. Michuta in The Case of the Deuterocanon.	Not available online	Direct quotation or citation
7:26	For she is the brightness of the everlasting light, the unspotted mirror of the power of God, and the image of his goodness.	Athanasius	373 AD	De Synodis, 41-42	the opponents of Nicaea used Baruch 3:14 and Wisdom 7:26 to describe the Son. Athanasius counters with an orthodox understanding, per Gary G. Michuta in The Case of the Deuterocanon.	https://www.newadvent.org/fathers/2817.htm	Direct quotation or citation
7:26	For she is the brightness of the everlasting light, the unspotted mirror of the power of God, and the image of his goodness.	Pope Damasus I	374 AD	Fragments of Letter to the Eastern Bishops	used Wisdom 7:26 to demonstrate that "light from light" does not imply that the Son is diminished or not true God from true God, per Gary G. Michuta in The Case of the Deuterocanon.	Not available online	Direct quotation or citation
7:26	For she is the brightness of the everlasting light, the unspotted mirror of the power of God, and the image of his goodness.	Basil the Great	379 AD	Letter 38, 8	...as says the Lord in the Gospels... That this may be made still plainer I will quote also other passages of the apostle in which he calls the Son the image of the invisible God, Colossians 1:15 and again image of His goodness (Wisdom 7:26); not because the image differs from the Archetype according to the definition of indivisibility and goodness, but that it may be shown that it is the same as the prototype, even though it be different...	https://www.newadvent.org/fathers/3202038.htm	Direct quotation or citation
7:26	For she is the brightness of the everlasting light, the unspotted mirror of the power of God, and the image of his goodness.	Gregory of Nazianzus	390 AD	Oration 29, 17	... let us look at your strength in the Oracles of God, ... For we have learned to believe in and to teach the Deity of the Son from their great and lofty utterances. And what utterances are these? These: ... John 1:1 ... Isaiah 41:4 ...John 1:18 ...1 Corinthians 1:24 The Effulgence, the Impress, the Image, the Seal; Who being the Effulgence of His glory and the Impress of His Essence, and the Image of His Goodness, Wisdom 7:26 and .... John 6:27 ... Genesis 19:24 and ... Revelation 1:8 — all which are clearly spoken of the Son, with all the other passages of the same force, none of which is an afterthought, or added later to the Son or the Spirit, any more than to the Father Himself. For Their Perfection is not affected by additions..	https://www.newadvent.org/fathers/310229.htm	Direct quotation or citation
7:26	For she is the brightness of the everlasting light, the unspotted mirror of the power of God, and the image of his goodness.	Augustine	394 AD	On the Lord's Sermon on the Mount 1, 23, 79	Cited along with Matthew without qualification: But when He calls us to this by the Only-begotten Himself, He calls us to His own likeness. For He, as is said in what follows, makes His sun to rise on the evil and on the good, and sends rain on the just and on the unjust. Whether you are to understand His sun as being not that which is visible to the fleshly eyes, but that wisdom of which it is said, She is the brightness of the everlasting light; ...	https://www.newadvent.org/fathers/16011.htm	Direct quotation or citation
7:26	For she is the brightness of the everlasting light, the unspotted mirror of the power of God, and the image of his goodness.	Ambrose	397 AD	Exposition of the Christian Faith 1, 49	The prophets say: In Your light we shall see light; and again: Wisdom is the brightness of everlasting light, and the spotless mirror of God's majesty, the image of His goodness. Wisdom 7:26	https://www.newadvent.org/fathers/34041.htm	Canonical / scriptural witness
7:26	For she is the brightness of the everlasting light, the unspotted mirror of the power of God, and the image of his goodness.	Augustine	400 AD	Reply to Faustus 22, 2	[Referred to as Scripture in 12, 44; as Old Testament in 22, 2] So also, in the Old Testament, the name "Brightness of eternal light" Wisdom 7:26 is given to the wisdom of God, which certainly was not created, for by it all things were made...	https://www.newadvent.org/fathers/140622.htm	Canonical / scriptural witness
7:26	For she is the brightness of the everlasting light, the unspotted mirror of the power of God, and the image of his goodness.	Rufinus	411 AD	Commentary on the Apostles' Creed, 8	cited along with Matthew, 1 Corinthians, etc. without qualification: why could not the substance of that eternal Light which ever has been because it has in itself nothing which is not substantial, produce from itself substantial brightness?	https://www.newadvent.org/fathers/2711.htm	Direct quotation or citation
7:26	For she is the brightness of the everlasting light, the unspotted mirror of the power of God, and the image of his goodness.	Augustine	420 AD	Tractates on John 21, 2	Where that which the Scripture says of the same wisdom: For it is the brightness of the eternal light? Wisdom 7:26	https://www.newadvent.org/fathers/1701021.htm	Canonical / scriptural witness
7:26	For she is the brightness of the everlasting light, the unspotted mirror of the power of God, and the image of his goodness.	Augustine	426 AD	On the Trinity 4, 27	[Referred to as Holy Scripture etc. in 4, 27; 11, 11; 13, 16; etc. ] Scripture meets that other thought, whereby that light which issues might seem darker than that from which it issues; and it has removed this surmise by saying, It is the brightness of that light, namely, of eternal light, and so shows it to be equal.	https://www.newadvent.org/fathers/130104.htm	Canonical / scriptural witness
7:26	For she is the brightness of the everlasting light, the unspotted mirror of the power of God, and the image of his goodness.	Augustine	426 AD	On the Trinity 4, 28	[Referred to as Holy Scripture etc. in 4, 27; 11, 11; 13, 16; etc. ] What then is born (natum) from eternity is eternal, for it is the brightness of the everlasting light; but what is sent from time to time, is that which is apprehended by each.	https://www.newadvent.org/fathers/130104.htm	Canonical / scriptural witness
7:26	For she is the brightness of the everlasting light, the unspotted mirror of the power of God, and the image of his goodness.	Augustine	430 AD	Reply to Faustus, 22, 8	[Referred to as Sacred Scripture and Old Testament in 22, 9:] So also, in the Old Testament, the name "Brightness of eternal light" Wisdom 7:26 is given to the wisdom of God, which certainly was not created, for by it all things were made	https://www.newadvent.org/fathers/140622.htm	Canonical / scriptural witness
7:26	For she is the brightness of the everlasting light, the unspotted mirror of the power of God, and the image of his goodness.	Augustine	430 AD	Letter 119, 3	the Lord Jesus Christ is light from light, as scripture says, Announce well the day from the day, his salvation (Ps 96:2), and in the Wisdom of Solomon, For he is the brightness of eternal light (Wis 7:26). [Per The Works of Saint Augustine, A Translation for the 21st Century]	Not available online	Canonical / scriptural witness; Christological prophecy
7:26	For she is the brightness of the everlasting light, the unspotted mirror of the power of God, and the image of his goodness.	Augustine	430 AD	Answer to Enemy of Law and Prophets I, 15	If he thinks that the prophetic writings do not say that the Son is light from light or the splendor of light, let him read what is found in these same writings concerning wisdom, It is the brightness ofeternal light (Wis 7:26), [Per The Works of Saint Augustine, A Translation for the 21st Century]	Not available online	Canonical / scriptural witness
7:26	For she is the brightness of the everlasting light, the unspotted mirror of the power of God, and the image of his goodness.	Augustine	430 AD	Homilies on the Gospel of John, Homily 21, 2	Where do we fit in what scripture says about this very wisdom, For she is the brilliance ofeternal light (Wis 7:26)? [Per The Works of Saint Augustine, A Translation for the 21st Century]	Not available online	Canonical / scriptural witness
7:26	For she is the brightness of the everlasting light, the unspotted mirror of the power of God, and the image of his goodness.	Augustine	430 AD	Sermon 117, 11	We read in the scriptures about Wisdom herself, For she is the radiance of eternal light. Again we read a mirror without spot of the greatness of God. Wisdom herself is called the radiance of eternal life, is called the image of the Father (Wis 7:26); ... [Per The Works of Saint Augustine, A Translation for the 21st Century]	Not available online	Canonical / scriptural witness
7:26	For she is the brightness of the everlasting light, the unspotted mirror of the power of God, and the image of his goodness.	Augustine	430 AD	On the Trinity, 4, 20, 27	[Referred to as Holy Scripture etc. in 4, 27; 11, 11; 13, 16; etc. ] For the words, For she is the brightness of the everlasting light,...	https://www.newadvent.org/fathers/130104.htm	Canonical / scriptural witness
7:27	And being but one, she can do all things: and remaining in herself, she maketh all things new: and in all ages entering into holy souls, she maketh them friends of God, and prophets.	Hilary of Poitiers	368 AD	Psalm 118, Let. 19, 8	quoted Wisdom 7:27 as according to the "prophet" per Gary G. Michuta in The Case of the Deuterocanon.	Not available online	Canonical / scriptural witness
7:27	And being but one, she can do all things: and remaining in herself, she maketh all things new: and in all ages entering into holy souls, she maketh them friends of God, and prophets.	Athanasius	373 AD	Festal Letter 1	quoted Wisdom 7:27 as a description of pre-Incarnate Christ.	https://www.newadvent.org/fathers/2806001.htm	Christological prophecy
7:27	And being but one, she can do all things: and remaining in herself, she maketh all things new: and in all ages entering into holy souls, she maketh them friends of God, and prophets.	Athanasius	373 AD	Festal Letter 10, 4	quoted Wisdom 7:27 to confirm Christ as the manifold power and wisdom of God.	https://www.newadvent.org/fathers/2806010.htm	Christological prophecy
7:27	And being but one, she can do all things: and remaining in herself, she maketh all things new: and in all ages entering into holy souls, she maketh them friends of God, and prophets.	Ambrose	397 AD	Exposition of the Christian Faith 4, 145	[Referred to as from a prophet in 1, 49] But what is there that is impossible to Wisdom, of Whom it is written: Seeing that she is almighty and abiding, she makes all things new in herself? Wisdom 7:27	https://www.newadvent.org/fathers/34044.htm	Canonical / scriptural witness
7:27	And being but one, she can do all things: and remaining in herself, she maketh all things new: and in all ages entering into holy souls, she maketh them friends of God, and prophets.	Augustine	426 AD	City of God 8, 1	[Referred to as divine authority and truth in 10, 6; Holy Scripture in 11, 10; 11, 30; 14, 14, 7; etc.] Now, if wisdom is God, who made all things, as is attested by the divine authority and truth, Wisdom 7:24-27 ...	https://www.newadvent.org/fathers/120108.htm	Canonical / scriptural witness
7:27	And being but one, she can do all things: and remaining in herself, she maketh all things new: and in all ages entering into holy souls, she maketh them friends of God, and prophets.	Augustine	430 AD	Concerning the Nature of Good, 24	Those things which our faith holds and which reason in whatever way has traced out, are fortified by the testimonies of the divine Scriptures... Accordingly, that God is unchangeable is written in the Psalms: "You shall change them and they shall be changed; but Thou yourself art the same." And in the book of Wisdom, concerning wisdom: "Remaining in herself, she renews all things." Wisdom 7:27	https://www.newadvent.org/fathers/1407.htm	Canonical / scriptural witness; Doctrinal use
7:27	And being but one, she can do all things: and remaining in herself, she maketh all things new: and in all ages entering into holy souls, she maketh them friends of God, and prophets.	Augustine	430 AD	Sermon 12.10	... what is written in the book of divine Wisdom about Wisdom: "While remaining in herself, she renews all things." [Per Ancient Christian Commentary on Scripture]	Not available online	Canonical / scriptural witness; Christological prophecy
7:27	And being but one, she can do all things: and remaining in herself, she maketh all things new: and in all ages entering into holy souls, she maketh them friends of God, and prophets.	Augustine	430 AD	Sermon 12, 10	what is written in the book of divine Wisdom about Wisdom herself: While remaining in herself, she renews all things (Wis 7:27). [Per The Works of Saint Augustine, A Translation for the 21st Century]	Not available online	Direct quotation or citation
7:27	And being but one, she can do all things: and remaining in herself, she maketh all things new: and in all ages entering into holy souls, she maketh them friends of God, and prophets.	Augustine	430 AD	Sermon 187, 2	How much more, then, could the Word of God, through which all things were made (Jn 1:3), and which while abiding in itself renews all things (Wis 7:27);[Per The Works of Saint Augustine, A Translation for the 21st Century]	Not available online	Direct quotation or citation
7:27	And being but one, she can do all things: and remaining in herself, she maketh all things new: and in all ages entering into holy souls, she maketh them friends of God, and prophets.	Augustine	430 AD	Sermon 212, 1	whatever else genuine reason or the authority of holy scripture can fittingly say about him... how will the Son not be almighty, through whom all things were made (Jn 1:3), since he is also the power and the wisdom of God (1 Cor 1:24), the wisdom about which it is written that while she is one, she can do all things (Wis 7:27)? [Per The Works of Saint Augustine, A Translation for the 21st Century]	Not available online	Canonical / scriptural witness
7:27	And being but one, she can do all things: and remaining in herself, she maketh all things new: and in all ages entering into holy souls, she maketh them friends of God, and prophets.	Augustine	430 AD	On the Trinity, 2, 8	[Referred to as Holy Scripture etc. in 4, 27; 11, 11; 13, 16; etc. ] and the Wisdom, which, remaining in herself, makes all things new, whom we call the only Son of God,	https://www.newadvent.org/fathers/130102.htm	Canonical / scriptural witness; Christological prophecy
7:27	And being but one, she can do all things: and remaining in herself, she maketh all things new: and in all ages entering into holy souls, she maketh them friends of God, and prophets.	Augustine	430 AD	On the Trinity, 4, 20, 27	[Referred to as Holy Scripture etc. in 4, 27; 11, 11; 13, 16; etc. ]soon after it is said of it, And being but one, she can do all things.	https://www.newadvent.org/fathers/130104.htm	Canonical / scriptural witness
7:27	And being but one, she can do all things: and remaining in herself, she maketh all things new: and in all ages entering into holy souls, she maketh them friends of God, and prophets.	Augustine	430 AD	On the Trinity, 4, 20, 27	[Referred to as Holy Scripture etc. in 4, 27; 11, 11; 13, 16; etc. ]soon after it is said of it, And being but one, she can do all things.	https://www.newadvent.org/fathers/130104.htm	Canonical / scriptural witness
7:30	For after this cometh night: but vice shall not prevail against wisdom.	Ambrose	397 AD	Duties of the Clergy 2, 64	[Referred to as Scripture in 2, 65] Now the form of virtues is so wonderful and glorious, and especially the beauty of wisdom, as the whole of the Scriptures tell us. For it is more brilliant than the sun, and when compared with the stars far outshines any constellation. Night takes their light away in its train, but wickedness cannot overcome wisdom. Wisdom 7:29-30	https://www.newadvent.org/fathers/34012.htm	Canonical / scriptural witness; Moral example
7:30	For after this cometh night: but vice shall not prevail against wisdom.	Ambrose	397 AD	Exposition of the Christian Faith 4, 145	[Referred to as from a prophet in 1, 49] for it is written: But malice overcomes not Wisdom. Wisdom 7:30	https://www.newadvent.org/fathers/34044.htm	Canonical / scriptural witness
8:1	Wisdom reacheth from one end to another mightily: and sweetly doth she order all things.	Eusebius of Caesarea	339 AD	Preparation of the Gospel, Book 7, 12	Let us therefore look also at the oracles of the Hebrews....So Solomon speaks in Proverbs. And the words also which follow are somewhere spoken in Wisdom's own person: ...To which he afterwards adds: ....'For wisdom is more moving than any motion; she penetrateth and passeth through all things by reason of her pureness. For she is a breath of the power of God, and a clear effluence of the glory of the Almighty: therefore doth nothing defiled find entrance into her. For she is an effulgence from everlasting light, an unspotted mirror of the working of God, and an image of His goodness. . . . And she reaches from end to end with full strength: and sweetly doth she order all things.'	https://www.tertullian.org/fathers/eusebius_pe_07_book7.htm	Direct quotation or citation
8:1	Wisdom reacheth from one end to another mightily: and sweetly doth she order all things.	Eusebius of Caesarea	339 AD	Preparation of the Gospel, Book 11, 14	And Solomon,... And afterwards he gives such explanations as the following: . . . And she reacheth from end to end with full strength, and ordereth all things graciously.' Thus the Scripture speaks...	https://www.tertullian.org/fathers/eusebius_pe_11_book11.htm	Canonical / scriptural witness
8:1	Wisdom reacheth from one end to another mightily: and sweetly doth she order all things.	Augustine	420 AD	Tractates on John 21, 2	[Referred to as Scripture in 21, 2; See Wisdom 7:26:] Where what was said of it again: It powerfully reaches from the end even to the end, and orders all things sweetly? Wisdom 8:1	https://www.newadvent.org/fathers/1701021.htm	Canonical / scriptural witness
8:1	Wisdom reacheth from one end to another mightily: and sweetly doth she order all things.	Augustine	426 AD	City of God 12, 25	[Referred to as divine authority and truth in 10, 6; Holy Scripture in 11, 10; 11, 30; 14, 14, 7; etc.] ... from the secret and profound might of the Creator, ... whose wisdom it is that reaches from one end to another mightily; and sweetly does she order all things. Wisdom 8:1	https://www.newadvent.org/fathers/120112.htm	Canonical / scriptural witness
8:1	Wisdom reacheth from one end to another mightily: and sweetly doth she order all things.	Augustine	426 AD	City of God 15, 3	[Referred to as divine authority and truth in 10, 6; Holy Scripture in 11, 10; 11, 30; 14, 14, 7; etc.]Therefore it is said that he was born according to the flesh,— not because such births are not the gifts of God, nor His handiwork, whose creative wisdom reaches, as it is written, from one end to another mightily, and sweetly does she order all things, Wisdom 8:1	https://www.newadvent.org/fathers/120115.htm	Canonical / scriptural witness
8:1	Wisdom reacheth from one end to another mightily: and sweetly doth she order all things.	Augustine	430 AD	Letter 187, 3, 7	of which scripture says that it stretches from end to end mightily and arranges all things pleasingly (Wis 8:1) ... [Per The Works of Saint Augustine, A Translation for the 21st Century]	Not available online	Canonical / scriptural witness
8:1	Wisdom reacheth from one end to another mightily: and sweetly doth she order all things.	Augustine	430 AD	Letter 187, 4, 14	Indeed, he says through the prophet, ... and what I cited a little before concerning his wisdom, It stretches from end to end mightily and arranges all things pleasingly (Wis 8: 1). Scripture likewise says, The Spirit of the Lord filled the world (Wis 1:7)... [Per The Works of Saint Augustine, A Translation for the 21st Century]	Not available online	Canonical / scriptural witness
8:1	Wisdom reacheth from one end to another mightily: and sweetly doth she order all things.	Augustine	430 AD	Letter 205, 3, 17	Of that wisdom scripture said, It stretches from end to end mightily and—it did not say "disposed" but—disposes all things gently (Wis 8: 1). [Per The Works of Saint Augustine, A Translation for the 21st Century]	Not available online	Canonical / scriptural witness
8:1	Wisdom reacheth from one end to another mightily: and sweetly doth she order all things.	Augustine	430 AD	Sermon 8, 1	[Referred to as Scripture in 8,1; See Wis 11:20:] ... and, as it says, ordering all things sweetly as it reaches mightily from end to end (Wis 8:1) [Per The Works of Saint Augustine, A Translation for the 21st Century]	Not available online	Canonical / scriptural witness
8:1	Wisdom reacheth from one end to another mightily: and sweetly doth she order all things.	Augustine	430 AD	Answer to the Arian Sermon IV, 4	Of that Wisdom scripture says, He reaches from end to end mightily and arranges all things gently (Wis 8:1). [Per The Works of Saint Augustine, A Translation for the 21st Century]	Not available online	Canonical / scriptural witness
8:1	Wisdom reacheth from one end to another mightily: and sweetly doth she order all things.	Augustine	430 AD	Homilies on the Gospel of John, Homily 21, 2	Where do we fit in what scripture says about this very wisdom, ... Where too what is again said about her, She reaches mightily from end to end, and arranges all things sweetly (Wis 8: 1 )? [Per The Works of Saint Augustine, A Translation for the 21st Century]	Not available online	Canonical / scriptural witness
8:1	Wisdom reacheth from one end to another mightily: and sweetly doth she order all things.	Augustine	430 AD	Sermon 52, 5	This too we can let ourselves be taught by the evidence of scripture. ... it also says that what was made is controlled and managed through him. You recognize Christ, I suppose, as the power of God and the wisdom of God; acknowledge what is also said about Wisdom: She reaches from end to end mightily, and manages all things sweetly (Wis 8:1). [Per The Works of Saint Augustine, A Translation for the 21st Century]	Not available online	Canonical / scriptural witness; Christological prophecy
8:1	Wisdom reacheth from one end to another mightily: and sweetly doth she order all things.	Augustine	430 AD	Sermon 20, 2	It says somewhere, And since I knew that no one can beself-controlled and hold himself in unless God grants it (Wis 8:21)—that's why the psalmist here went on to say to him A clean heart create in me, O God (Ps 51:10). [Per The Works of Saint Augustine, A Translation for the 21st Century]	Not available online	Direct quotation or citation
8:1	Wisdom reacheth from one end to another mightily: and sweetly doth she order all things.	Augustine	430 AD	On the Trinity, 2, 5	[Referred to as Holy Scripture etc. in 4, 27; 11, 11; 13, 16; etc. ] But if it is said of the Father, where could He be without His own word and without His own wisdom, which reaches from one end to another mightily, and sweetly orders all things?	https://www.newadvent.org/fathers/130102.htm	Canonical / scriptural witness
8:1	Wisdom reacheth from one end to another mightily: and sweetly doth she order all things.	Augustine	430 AD	On the Trinity, 3, 1, 6	[Referred to as Holy Scripture etc. in 4, 27; 11, 11; 13, 16; etc. ] For where does not the wisdom of the omnipotent God work that which He wills, which reaches from one end to another mightily, and sweetly does order all things?	https://www.newadvent.org/fathers/130103.htm	Canonical / scriptural witness
8:1	Wisdom reacheth from one end to another mightily: and sweetly doth she order all things.	Augustine	430 AD	Treatise on Faith and the Creed, 3	God the Father, on the other hand, who possessed both the will and the power to declare Himself with the utmost truth to minds designed to obtain knowledge of Him, with the purpose of thus declaring Himself begot this [Word] which He Himself is who did beget; which [Person] is likewise called His Power and Wisdom, inasmuch as it is by Him that He has wrought all things, and in order disposed them; of whom these words are for this reason spoken: She (Wisdom) reaches from one end to another mightily, and sweetly does she order all things.	https://www.newadvent.org/fathers/1304.htm	Direct quotation or citation
8:1	Wisdom reacheth from one end to another mightily: and sweetly doth she order all things.	Augustine	430 AD	Sermons on the New Testament, Sermon 2	ou acknowledge Christ then to be the Power and Wisdom of God; acknowledge too what is said of Wisdom, She reaches from one end to another mightily, and sweetly does she order all things.	https://www.newadvent.org/fathers/160302.htm	Christological prophecy
8:2	I loved her, and sought her out from my youth, I desired to make her my spouse, and I was a lover of her beauty.	Origen	253 AD	Commentary on the Gospel of John 20.405-6	And... the Lord ... is capable of being seen, insofar as he is wisdom, of whose beauty he confesses to be a lover who says, "I became a lover of her beauty," ... [Per Ancient Christian Commentary on Scripture]	Not available online	Canonical / scriptural witness; Christological prophecy
8:2	I loved her, and sought her out from my youth, I desired to make her my spouse, and I was a lover of her beauty.	Origen	253 AD	Homilies on Genesis 6.1-2	... even as that wise man who said of wisdom, "I have desired to take her for my spouse." [Per Ancient Christian Commentary on Scripture]	Not available online	Canonical / scriptural witness; Christological prophecy
8:2	I loved her, and sought her out from my youth, I desired to make her my spouse, and I was a lover of her beauty.	Origen	253 AD	Commentary on the Song of Songs, Prologue	... Scripture calls love by its own term and summons and impels souls to it. For example, ... Moreover, in the book called the Wisdom of Solomon this is what is written about the same wisdom: "I became a lover of her beauty. [Per Ancient Christian Commentary on Scripture]	Not available online	Canonical / scriptural witness; Christological prophecy; Moral example
8:2	I loved her, and sought her out from my youth, I desired to make her my spouse, and I was a lover of her beauty.	Jerome	420 AD	Six Books on Jeremiah 5.63.8-12	[Referred to as Scripture in 4.8.2; See Wisdom 1:4:] one of whom is wisdom, about whom Solomon wrote, ... and, in another passage, "I sought to make her my bride, and I became enamored of her beauty." [Per Ancient Christian Commentary on Scripture]	Not available online	Canonical / scriptural witness; Christological prophecy
8:3	In that she is conversant with God, she magnifieth her nobility: yea, the Lord of all things himself loved her.	Augustine	388 AD	Morals of the Catholic Church 16, 28	[Referred to as Old Testament prophesy in 16, 28] Perhaps some may think that those passages do not refer to the Son of God. What, then, is taught in the following words: "She displays the nobility of her birth, having her dwelling with God?" Wisdom 8:3	https://www.newadvent.org/fathers/1401.htm	Christological prophecy
8:5	If riches be a possession to be desired in this life; what is richer than wisdom, that worketh all things?	Eusebius of Caesarea	339 AD	Preparation of the Gospel, Book 12, 52	The meaning of this, if not the actual words, has been previously set down very briefly in the oracles of the Hebrews, the thought being comprised in few words... Also this: 'From the greatness and beauty of created things in like proportion is their first maker beheld.'	https://www.tertullian.org/fathers/eusebius_pe_12_book12.htm	Direct quotation or citation
8:7	And if a man love righteousness her labours are virtues: for she teacheth temperance and prudence, justice and fortitude: which are such things, as men can have nothing more profitable in their life.	Ambrose	397 AD	Duties of the Clergy 2, 65	[Referred to as Scripture in 2, 65] And again: Wisdom 8:7 She teaches temperance and justice and virtue.	https://www.newadvent.org/fathers/34012.htm	Canonical / scriptural witness; Moral example
8:8	If a man desire much experience, she knoweth things of old, and conjectureth aright what is to come: she knoweth the subtilties of speeches, and can expound dark sentences: she foreseeth signs and wonders, and the events of seasons and times.	Ambrose	397 AD	On Abraham 2.10.76.	Cited along with Genesis without qualification: ... wisdom is also the interpreter of future things: "She knows the things of old and infers the things to come. She understands turns of speech and the solutions of riddles. She has foreknowledge of signs and wonders and of the outcome of seasons and times." [Per Ancient Christian Commentary on Scripture]	Not available online	Canonical / scriptural witness; Christological prophecy
8:13	Moreover by the means of her I shall obtain immortality, and leave behind me an everlasting memorial to them that come after me.	Ambrose	397 AD	Exposition of the Christian Faith 3, 18	[Referred to as from a prophet in 1, 49] as it is written of the Wisdom of God: By her shall I possess immortality. Wisdom 8:13	https://www.newadvent.org/fathers/34043.htm	Canonical / scriptural witness
8:20	Yea rather, being good, I came into a body undefiled.	Augustine	430 AD	Merits and the Forgiveness of Sins I, 38	... a simple phrase, like many others one finds in the Scriptures, ... in accordance with that which is written: I obtained a good spirit, and I came in a body undefiled. Wisdom 8:19-20	https://www.newadvent.org/fathers/15011.htm	Canonical / scriptural witness
8:21	Nevertheless, when I perceived that I could not otherwise obtain her, except God gave her me; and that was a point of wisdom also to know whose gift she was; I prayed unto the Lord, and besought him, and with my whole heart I said,	Augustine	414 AD	On Widowhood, 21	Listen to Scripture; yea, rather, because you know, recollect what you have read, Whereas I knew, says he, that no one can be continent, unless God give it, and this itself was of wisdom, to know whose gift it was.	https://www.newadvent.org/fathers/1311.htm	Canonical / scriptural witness
8:21	Nevertheless, when I perceived that I could not otherwise obtain her, except God gave her me; and that was a point of wisdom also to know whose gift she was; I prayed unto the Lord, and besought him, and with my whole heart I said,	Augustine	416 AD	On Man's Perfection in Righteousness, 5	My answer is, that in the Holy Scriptures there are many divine precepts, to mention the whole of which would be too laborious; but the Lord,... expressly declared that the law and the prophets hung on two commandments, ... love the Lord your God with all your heart, ... and ... love your neighbour as yourself. ... The one has reference to continence,.... But no man can be continent unless God endow him with the gift; Wisdom 8:21	https://www.newadvent.org/fathers/1504.htm	Canonical / scriptural witness
8:21	Nevertheless, when I perceived that I could not otherwise obtain her, except God gave her me; and that was a point of wisdom also to know whose gift she was; I prayed unto the Lord, and besought him, and with my whole heart I said,	Augustine	420 AD	On Continence, 28	... of which Scripture says, And this very thing was wisdom, to know whose gift it was, that even they possess it, who, by containing, either serve errors, or overcome any lesser desires for this purpose, that they may fulfill others, by the greatness of which they are overcome.	https://www.newadvent.org/fathers/1308.htm	Canonical / scriptural witness
8:21	Nevertheless, when I perceived that I could not otherwise obtain her, except God gave her me; and that was a point of wisdom also to know whose gift she was; I prayed unto the Lord, and besought him, and with my whole heart I said,	Augustine	430 AD	Letter 177, 5	We must distinguish the law and grace. The law is able to command; grace is able to help. ... We are commanded to have chastity when it says, Let your loins be girt (Lk 1 2:35), and yet we pray that we may have chastity where it says, Since I knew that no one can be continent unless God grants this and that this very point was a mark of wisdom, namely, to know whose gift this was, I approached the Lord and beseeched him (Wis 8:21). Finally, lest it take too long to run through the complete list...[Per The Works of Saint Augustine, A Translation for the 21st Century]	Not available online	Direct quotation or citation
8:21	Nevertheless, when I perceived that I could not otherwise obtain her, except God gave her me; and that was a point of wisdom also to know whose gift she was; I prayed unto the Lord, and besought him, and with my whole heart I said,	Augustine	430 AD	Letter 144, 2	It is written in the book of Christian Wisdom, "I perceived that no one can have self-restraint unless God give it to him, and that this is a part of true wisdom to know whose gift it is."	https://www.newadvent.org/fathers/1102144.htm	Canonical / scriptural witness; Christological prophecy
8:21	Nevertheless, when I perceived that I could not otherwise obtain her, except God gave her me; and that was a point of wisdom also to know whose gift she was; I prayed unto the Lord, and besought him, and with my whole heart I said,	Augustine	430 AD	Letter 157, 2, 9	see what scripture says about continence: And since I knew, it says, that no one can be continent unless God grants this, and it is itself a mark ofwisdom to know whose gift this is, Iapproached the Lord and entreated him (Wis 8:21). Did it say, "And since I knew that no one can be continent except by his own free choice, and it is itself a mark of wisdom to know that this good comes from myself"? It clearly did not say this, which some people say in their folly, but what ought to be said in the truth of the holy scripture. It said, Since I know that no one can be continent unless God grants this. God, therefore, commands continence, and he gives continence. [Per The Works of Saint Augustine, A Translation for the 21st Century]	Not available online	Canonical / scriptural witness
8:21	Nevertheless, when I perceived that I could not otherwise obtain her, except God gave her me; and that was a point of wisdom also to know whose gift she was; I prayed unto the Lord, and besought him, and with my whole heart I said,	Augustine	430 AD	On the Spirit and the Letter 56	[Referred to as Holy Scripture in 62; See Wisdom ch. 16:] ...the other says, When I perceived that nobody could be continent, except God gave it to him; and that this was the very point of wisdom, to know whose gift she was; I approached unto the Lord, and I besought Him.	https://www.newadvent.org/fathers/1502.htm	Canonical / scriptural witness
8:21	Nevertheless, when I perceived that I could not otherwise obtain her, except God gave her me; and that was a point of wisdom also to know whose gift she was; I prayed unto the Lord, and besought him, and with my whole heart I said,	Augustine	430 AD	On the Spirit and the Letter 22	[Referred to as Holy Scripture in 62; See Wisdom ch. 16:] no one can be continent except God give him the gift. To know this, indeed, he requires Wisdom herself. Wisdom 8:21	https://www.newadvent.org/fathers/1502.htm	Canonical / scriptural witness
8:21	Nevertheless, when I perceived that I could not otherwise obtain her, except God gave her me; and that was a point of wisdom also to know whose gift she was; I prayed unto the Lord, and besought him, and with my whole heart I said,	Augustine	430 AD	Sermon 283, 2	So this psalm here which we have been singing, has been teaching us that our patience in the face of pains certainly comes from God. Where can we find that our continence too, which we need against pleasures, also comes from him? You have the plainest proof here: And since I knew, he says, that nobody can be continent unless God grants it; and this too was a matter ofwisdom, to know whose gift this was (Wis 8:21). [Per The Works of Saint Augustine, A Translation for the 21st Century]	Not available online	Direct quotation or citation
8:21	Nevertheless, when I perceived that I could not otherwise obtain her, except God gave her me; and that was a point of wisdom also to know whose gift she was; I prayed unto the Lord, and besought him, and with my whole heart I said,	Augustine	430 AD	Merits and the Forgiveness of Sins II, 5	[Referred to as Scripture in I, 38; See Wisdom 8:20:] we say to Him, We know that no man can be continent, except God gives it to him; Wisdom 8:21	https://www.newadvent.org/fathers/15012.htm	Canonical / scriptural witness
8:21	Nevertheless, when I perceived that I could not otherwise obtain her, except God gave her me; and that was a point of wisdom also to know whose gift she was; I prayed unto the Lord, and besought him, and with my whole heart I said,	Augustine	430 AD	Sermon 283, 8	But this psalm here which we have been singing has been teaching us that our patience, in the face of pains of course, comes from him. Where can we find that our self-control too, which we need against pleasures, also comes from him? We have the plainest proof here: And since I knew, he says, that nobody can be self-controlled unless Godgrants it; and this too was a matter ofwisdom, to know whose gift this was (Wis 8:21). [Per The Works of Saint Augustine, A Translation for the 21st Century]	Not available online	Direct quotation or citation
8:21	Nevertheless, when I perceived that I could not otherwise obtain her, except God gave her me; and that was a point of wisdom also to know whose gift she was; I prayed unto the Lord, and besought him, and with my whole heart I said,	Augustine	430 AD	Sermon 348A, 14	But listen to another place of scripture: And when I perceived, he says, that nobody can be self-controlled unless God grants it, and this in itself belonged to wisdom, to know whose gift it is. "And what," you say, "did he do?" I approached the Lord and besought him (Wis 8:21) [Per The Works of Saint Augustine, A Translation for the 21st Century]	Not available online	Canonical / scriptural witness
8:21	Nevertheless, when I perceived that I could not otherwise obtain her, except God gave her me; and that was a point of wisdom also to know whose gift she was; I prayed unto the Lord, and besought him, and with my whole heart I said,	Augustine	430 AD	Sermon 354A, 12	And since I knew, says holy scripture, since I knew that nobody can be self-controlled unless God grants it; and this too was a matter of wisdom, to know whose gift this was (Wis 8:21). [Per The Works of Saint Augustine, A Translation for the 21st Century]	Not available online	Canonical / scriptural witness
9:2	And ordained man through thy wisdom, that he should have dominion over the creatures which thou hast made,	Athanasius	335 AD	Four Discourses against the Arians 2, 45	And this difference divine Scripture recognises, saying concerning the creatures, ... and in the book of Wisdom it is written, 'Having ordained man through Your wisdom, that he should have dominion over the creatures which You have made Wisdom 9:2.'	https://www.newadvent.org/fathers/28162.htm	Canonical / scriptural witness
9:6	For though a man be never so perfect among the children of men, yet if thy wisdom be not with him, he shall be nothing regarded.	Origen	248 AD	Against Celsus 6, 13	[Defined as the word of God in 3, 72; see Wisdom 7:26] those who, from knowing the difference between either kind of wisdom, say, in their prayers to God, Even if one among the sons of men be perfect, while the wisdom is wanting that comes from You, he shall be accounted as nothing. Wisdom 9:6	https://www.newadvent.org/fathers/04166.htm	Direct quotation or citation
9:6	For though a man be never so perfect among the children of men, yet if thy wisdom be not with him, he shall be nothing regarded.	Origen	253 AD	Commentary on Matthew 69	Cited along with Matthew, etc. without qualification: ... Concerning not only wisdom but also every good quality, we should reflect on the words of Solomon: "And if there is anyone perfect among the children of men, if your wisdom is taken away from him, he will be counted as nothing." [Per Ancient Christian Commentary on Scripture]	Not available online	Canonical / scriptural witness; Christological prophecy
9:6	For though a man be never so perfect among the children of men, yet if thy wisdom be not with him, he shall be nothing regarded.	Origen	254 AD	Commentary on Matthew 10:19	Cited along with Jeremiah, etc. without qualification: and that which is written about wisdom, you may apply also to faith, and to the virtues specifically, so as to make a precept of this kind, If any one be perfect in wisdom among the sons of men, and the power that comes from You be wanting, he will be reckoned as nothing; Wisdom 9:6 or, If any one be perfect in self-control, so far as is possible for the sons of men, and the control that is from You be wanting, he will be reckoned as nothing; or, If any one be perfect in righteousness, and in the rest of virtues, and the righteousness and the rest of the virtues that are from You be wanting to him, he will be reckoned as nothing.	https://www.newadvent.org/fathers/101610.htm	Doctrinal use; Moral example
9:6	For though a man be never so perfect among the children of men, yet if thy wisdom be not with him, he shall be nothing regarded.	Origen	254 AD	Commentary on Romans, 5, 3, 8	used Wisdom 9:6 to prove those justified in Christ should do nothing without righteousness otherwise it is worthless.	Not available online	Christological prophecy
9:6	For though a man be never so perfect among the children of men, yet if thy wisdom be not with him, he shall be nothing regarded.	Origen	254 AD	Commentary on Romans, 9, 3, 7	used Wisdom 9:6 to confirm that faith without grace is nothing.	Not available online	Doctrinal use
9:9	And wisdom was with thee: which knoweth thy works, and was present when thou madest the world, and knew what was acceptable in thy sight, and right in thy commandments.	Augustine	388 AD	Morals of the Catholic Church 16, 28	[Referred to as Old Testament prophesy in 16, 28] as Paul says that the Son of God is the wisdom of God, 1 Corinthians 1:24 and as the Lord Himself says, "No man knows the Father save the only-begotten Son," Matthew 11:27 what could be more concordant than those words of the prophet: "With You is wisdom which knows Your works, which was present at the time of Your making the world, and knew what would be pleasing in Your eyes?" Wisdom 9:9	https://www.newadvent.org/fathers/1401.htm	Canonical / scriptural witness; Christological prophecy
9:10	O send her out of thy holy heavens, and from the throne of thy glory, that being present she may labour with me, that I may know what is pleasing unto thee.	Augustine	426 AD	On the Trinity 4, 28	[Referred to as Holy Scripture etc. in 4, 27; 11, 11; 13, 16; etc. ] He is perceived by the mind of each, according to the saying, Send her, that, being present with me, she may labor with me.	https://www.newadvent.org/fathers/130104.htm	Canonical / scriptural witness
9:10	O send her out of thy holy heavens, and from the throne of thy glory, that being present she may labour with me, that I may know what is pleasing unto thee.	Augustine	430 AD	On the Trinity, 4, 20	[Referred to as Holy Scripture etc. in 4, 27; 11, 11; 13, 16; etc. ] Send her, he says, out of Your holy heavens, and from the throne of Your glory, that, being present, she may labor with me;	https://www.newadvent.org/fathers/130104.htm	Canonical / scriptural witness
9:10	O send her out of thy holy heavens, and from the throne of thy glory, that being present she may labour with me, that I may know what is pleasing unto thee.	Augustine	430 AD	On the Trinity, 4, 20, 27	[Referred to as Holy Scripture etc. in 4, 27; 11, 11; 13, 16; etc. ] But she is sent in one way that she may be with man; she has been sent in another way that she herself may be man. For, entering into holy souls, she makes them friends of God and prophets;	https://www.newadvent.org/fathers/130104.htm	Canonical / scriptural witness
9:13	For what man is he that can know the counsel of God? or who can think what the will of the Lord is?	Irenaeus of Lyon	177 AD	Against Heresies 2, 28, 9	But if those who are perfect do not yet understand the very things in their hands, and at their feet, and before their eyes, and on the earth, and especially the rule followed with respect to the hairs of their head, how can we believe them regarding things spiritual, and super-celestial, [Wisdom ix. 13, 17. A passage of marvellous beauty.] and those which, with a vain confidence, they assert to be above God?	http://ccel.org/ccel/schaff/anf01.ix.iii.xxix.html	Direct quotation or citation
9:14	For the thoughts of mortal men are miserable, and our devices are but uncertain.	Augustine	426 AD	City of God 22, 29	[Referred to as divine authority and truth in 10, 6; Holy Scripture in 11, 10; 11, 30; 14, 14, 7; etc.] But as we do not know what degree of perfection the spiritual body shall attain — for here we speak of a matter of which we have no experience, and upon which the authority of Scripture does not definitely pronounce — it is necessary that the words of the Book of Wisdom be illustrated in us: The thoughts of mortal men are timid, and our fore-castings uncertain. Wisdom 9:14	https://www.newadvent.org/fathers/120122.htm	Canonical / scriptural witness
9:15	For the corruptible body presseth down the soul, and the earthy tabernacle weigheth down the mind that museth upon many things.	Origen	253 AD	Commentary on Romans 3,3,14	quoted as "Scripture" per Gary G. Michuta in The Case of the Deuterocanon.	Not available online	Canonical / scriptural witness
9:15	For the corruptible body presseth down the soul, and the earthy tabernacle weigheth down the mind that museth upon many things.	Origen	253 AD	Commentary on Romans 3,3,14	quoted as "Scripture" per Gary G. Michuta in The Case of the Deuterocanon.	Not available online	Canonical / scriptural witness
9:15	For the corruptible body presseth down the soul, and the earthy tabernacle weigheth down the mind that museth upon many things.	Gregory of Nazianzus	390 AD	Oration 16, 15	cited along with Proverbs, Jeremiah, Isaiah, etc. without qualification: For if even our dust contracts somewhat of wickedness, and the earthly tabernacle presses down the upward flight of the soul, Wisdom 9:15 which at least was created to fly upward,	https://www.newadvent.org/fathers/310216.htm	Direct quotation or citation
9:15	For the corruptible body presseth down the soul, and the earthy tabernacle weigheth down the mind that museth upon many things.	Augustine	400 AD	Reply to Faustus 22, 78	[Referred to as Scripture in 12, 44; as Old Testament in 22, 2] ... the clay tabernacle clogs the mind in its manifold activity; Wisdom 9:15	https://www.newadvent.org/fathers/140622.htm	Canonical / scriptural witness
9:15	For the corruptible body presseth down the soul, and the earthy tabernacle weigheth down the mind that museth upon many things.	Augustine	416 AD	On Man's Perfection in Righteousness, 6	[Referred to as Scripture in 5] This deliverance, indeed, is not fully wrought, so long as the soul is oppressed by the body, which is hastening to corruption. Wisdom 9:15	https://www.newadvent.org/fathers/1504.htm	Canonical / scriptural witness
9:15	For the corruptible body presseth down the soul, and the earthy tabernacle weigheth down the mind that museth upon many things.	Augustine	420 AD	Tractates on John 21, 1	[Referred to as Scripture in 21, 2; See Wisdom 7:26:] For truly our mortal and corruptible part that weighs down the soul Wisdom 9:15	https://www.newadvent.org/fathers/1701021.htm	Canonical / scriptural witness
9:15	For the corruptible body presseth down the soul, and the earthy tabernacle weigheth down the mind that museth upon many things.	Augustine	426 AD	City of God 12, 15	[Referred to as divine authority and truth in 10, 6; Holy Scripture in 11, 10; 11, 30; 14, 14, 7; etc.] ... it is written, What man is he that can know the counsel of God? Or who can think what the will of the Lord is? For the thoughts of mortal men are timid, and our devices are but uncertain. For the corruptible body presses down the soul, and the earthly tabernacle weighs down the mind that muses upon many things. Wisdom 9:13-15	https://www.newadvent.org/fathers/120112.htm	Canonical / scriptural witness
9:15	For the corruptible body presseth down the soul, and the earthy tabernacle weigheth down the mind that museth upon many things.	Augustine	426 AD	City of God 14, 3	[Referred to as divine authority and truth in 10, 6; Holy Scripture in 11, 10; 11, 30; 14, 14, 7; etc.]For the corruptible body, indeed, weighs down the soul. Wisdom 9:15	https://www.newadvent.org/fathers/120114.htm	Canonical / scriptural witness
9:15	For the corruptible body presseth down the soul, and the earthy tabernacle weigheth down the mind that museth upon many things.	Augustine	426 AD	City of God 19, 4	[Referred to as divine authority and truth in 10, 6; Holy Scripture in 11, 10; 11, 30; 14, 14, 7; etc.] as we read in the true book of Wisdom, The corruptible body weighs down the soul, and the earthly tabernacle presses down the mind that muses upon many things? Wisdom 9:15	https://www.newadvent.org/fathers/120119.htm	Canonical / scriptural witness
9:15	For the corruptible body presseth down the soul, and the earthy tabernacle weigheth down the mind that museth upon many things.	Augustine	426 AD	City of God 19, 27	[Referred to as divine authority and truth in 10, 6; Holy Scripture in 11, 10; 11, 30; 14, 14, 7; etc.] For as reason, though subjected to God, is yet pressed down by the corruptible body, Wisdom 9:15	https://www.newadvent.org/fathers/120119.htm	Canonical / scriptural witness
9:15	For the corruptible body presseth down the soul, and the earthy tabernacle weigheth down the mind that museth upon many things.	Augustine	430 AD	Reply to Faustus, 22, 78	[Referred to as Sacred Scripture and Old Testament in 22, 9:] And our experience gives abundant evidence, that in punishment for this sin our body is corrupted, and weighs down the soul, and the clay tabernacle clogs the mind in its manifold activity; Wisdom 9:15	https://www.newadvent.org/fathers/140622.htm	Canonical / scriptural witness
9:15	For the corruptible body presseth down the soul, and the earthy tabernacle weigheth down the mind that museth upon many things.	Augustine	430 AD	Exposition on Psalm 4, 9	[Referred to as a command in 4, 8; See Wisdom 1:1] Such is the soul of which it is said, For the corruptible body presses down the soul, and the earthly tabernacle weighs down the mind that muses on many things.	https://www.newadvent.org/fathers/1801004.htm	Direct quotation or citation
9:15	For the corruptible body presseth down the soul, and the earthy tabernacle weigheth down the mind that museth upon many things.	Augustine	430 AD	Letter 131	For Holy Scripture says the same: The corruptible body presses down the soul, and the earthly tabernacle weighs down the mind that muses upon many things. Wisdom 9:15	https://www.newadvent.org/fathers/1102131.htm	Canonical / scriptural witness
9:15	For the corruptible body presseth down the soul, and the earthy tabernacle weigheth down the mind that museth upon many things.	Augustine	430 AD	Letter 185, 9, 39	[Referred to as Scripture in 185, 11, 50; See Wisdom 1:5] in this life, in which the corruptible body weighs down the soul (Wis 9: 15), ... [Per The Works of Saint Augustine, A Translation for the 21st Century]	Not available online	Canonical / scriptural witness
9:15	For the corruptible body presseth down the soul, and the earthy tabernacle weigheth down the mind that museth upon many things.	Augustine	430 AD	Exposition of Psalm 35, 1	... as scripture says somewhere, The corruptible body weighs down the soul, and this earthly dwelling oppresses a mind that considers many things (Wis 9:15). [Per The Works of Saint Augustine, A Translation for the 21st Century]	Not available online	Canonical / scriptural witness
9:15	For the corruptible body presseth down the soul, and the earthy tabernacle weigheth down the mind that museth upon many things.	Augustine	430 AD	Exposition of Psalm 111, 2	And again scripture says, The corruptible body weighs down the soul, and this earthly dwelling oppresses a mind that considers many things (Wis 9: 15). [Per The Works of Saint Augustine, A Translation for the 21st Century]	Not available online	Canonical / scriptural witness
9:15	For the corruptible body presseth down the soul, and the earthy tabernacle weigheth down the mind that museth upon many things.	Augustine	430 AD	Exposition of Psalm 119, 1	The psalmist, through whom the Holy Spirit was speaking, seems to say, "..., for the corruptible body weighs down the soul, and this earthly dwelling oppresses a mind that considers many things (Wis 9: 15). [Per The Works of Saint Augustine, A Translation for the 21st Century]	Not available online	Direct quotation or citation
9:15	For the corruptible body presseth down the soul, and the earthy tabernacle weigheth down the mind that museth upon many things.	Augustine	430 AD	Exposition of Psalm 57, 10	[Referred to as Scripture in 1; See Wisdom 1:9:] Since the corruptible body is a load on the soul... [Per The Works of Saint Augustine, A Translation for the 21st Century]	Not available online	Canonical / scriptural witness
9:15	For the corruptible body presseth down the soul, and the earthy tabernacle weigheth down the mind that museth upon many things.	Augustine	430 AD	Exposition 2 of Psalm 68, 18	Scripture says, The corruptible body weighs down the soul (Wis 9: 15). [Per The Works of Saint Augustine, A Translation for the 21st Century]	Not available online	Canonical / scriptural witness
9:15	For the corruptible body presseth down the soul, and the earthy tabernacle weigheth down the mind that museth upon many things.	Augustine	430 AD	Sermon 52, 5	[Referred to as Scripture in 5; See Wisdom 8:1:] ... I am placed in a body that perishes and weighs down the soul, and the earthly dwelling oppresses the mind thinking many things (Wis 9:15). [Per The Works of Saint Augustine, A Translation for the 21st Century]	Not available online	Canonical / scriptural witness
9:15	For the corruptible body presseth down the soul, and the earthy tabernacle weigheth down the mind that museth upon many things.	Augustine	430 AD	Sermon 299, 9	according to what scripture says in another place, The body that is perishing weighs down the soul, and the earthly dwelling presses down on the mind thinking many things (Wis 9:15). [Per The Works of Saint Augustine, A Translation for the 21st Century]	Not available online	Canonical / scriptural witness
9:15	For the corruptible body presseth down the soul, and the earthy tabernacle weigheth down the mind that museth upon many things.	Augustine	430 AD	On Baptism, Against the Donatists, VI, 2	[Referred to as Scripture in I, 11, 16; See Wisdom 1:5:] For as the spiritual man, keeping "the end of the commandment," that is, "charity out of a pure heart, and of a good conscience, and of faith unfeigned," 1 Timothy 1:5 can see some things less clearly out of a body which is yet "corruptible and presses down the soul," Wisdom 9:15 and	https://www.newadvent.org/fathers/14086.htm	Canonical / scriptural witness; Doctrinal use
9:15	For the corruptible body presseth down the soul, and the earthy tabernacle weigheth down the mind that museth upon many things.	Augustine	430 AD	On Baptism, Against the Donatists, VII, 1, 1	[Referred to as Scripture in I, 11, 16; See Wisdom 1:5:] And the holy Cyprian indeed, now that the corruptible body no longer presses down the soul, nor the earthly tabernacle presses down the mind that muses upon many things, Wisdom 9:15 sees with greater clearness that truth to which his charity made him deserving to attain	https://www.newadvent.org/fathers/14087.htm	Canonical / scriptural witness
9:15	For the corruptible body presseth down the soul, and the earthy tabernacle weigheth down the mind that museth upon many things.	Peter Chrysologus	450 AD	Sermon 2	Scripture tells us, "The corruptible body is a load on the soul, and the earthly habitation presses down the mind that muses on many things." [Per Ancient Christian Commentary on Scripture]	Not available online	Canonical / scriptural witness; Christological prophecy
9:17	And thy counsel who hath known, except thou give wisdom, and send thy Holy Spirit from above?	Irenaeus of Lyon	177 AD	Against Heresies 2, 28, 9	But if those who are perfect do not yet understand the very things in their hands, and at their feet, and before their eyes, and on the earth, and especially the rule followed with respect to the hairs of their head, how can we believe them regarding things spiritual, and super-celestial, [Wisdom ix. 13, 17. A passage of marvellous beauty.] and those which, with a vain confidence, they assert to be above God?	http://ccel.org/ccel/schaff/anf01.ix.iii.xxix.html	Direct quotation or citation
9:17	And thy counsel who hath known, except thou give wisdom, and send thy Holy Spirit from above?	Augustine	388 AD	Morals of the Catholic Church 16, 28	[Referred to as Old Testament prophesy in 16, 28] Once more, Wisdom herself says in the gospel, "No man comes unto the Father but by me;" John 14:6 and the prophet says, "Who knows Your mind, unless You give wisdom?" and a little after, "The things pleasing to You men have learned, and have been healed by wisdom." Wisdom 9:17-19	https://www.newadvent.org/fathers/1401.htm	Canonical / scriptural witness
9:17	And thy counsel who hath known, except thou give wisdom, and send thy Holy Spirit from above?	Augustine	388 AD	Morals of the Catholic Church 16, 29	[Referred to as Old Testament prophesy in 16, 28] ... the prophet says, "The Holy Spirit of knowledge will shun guile." Wisdom 1:5 ... and the prophet says, "You send Your Spirit from the higher." Wisdom 9:17	https://www.newadvent.org/fathers/1401.htm	Canonical / scriptural witness
9:19		Augustine	388 AD	Morals of the Catholic Church 16, 28	[Referred to as Old Testament prophesy in 16, 28] Once more, Wisdom herself says in the gospel, "No man comes unto the Father but by me;" John 14:6 and the prophet says, "Who knows Your mind, unless You give wisdom?" and a little after, "The things pleasing to You men have learned, and have been healed by wisdom." Wisdom 9:17-19	https://www.newadvent.org/fathers/1401.htm	Canonical / scriptural witness
10:1	She preserved the first formed father of the world, that was created alone, and brought him out of his fall,	Origen	254 AD	Commentary on Romans, 5, 2, 8	cited Wisdom 10:1 to prove that Christ redeems the sin of Adam and that Adam will share in the redemption.	Not available online	Christological prophecy
10:2	And gave him power to rule all things.	Augustine	430 AD	Letter 164, 3, 6	As to the first man, the father of mankind, it is agreed by almost the entire Church that the Lord loosed him from that prison; a tenet which must be believed to have been accepted not without reason, — from whatever source it was handed down to the Church — although the authority of the canonical Scriptures cannot be brought forward as speaking expressly in its support, though this seems to be the opinion which is more than any other borne out by these words in the book of Wisdom. Wisdom 10:1-2	https://www.newadvent.org/fathers/1102164.htm	Canonical / scriptural witness
10:2	And gave him power to rule all things.	Augustine	430 AD	Letter 164, 3, 6	As to the first man, the father of mankind, it is agreed by almost the entire Church that the Lord loosed him from that prison; a tenet which must be believed to have been accepted not without reason, — from whatever source it was handed down to the Church — although the authority of the canonical Scriptures cannot be brought forward as speaking expressly in its support, though this seems to be the opinion which is more than any other borne out by these words in the book of Wisdom. Wisdom 10:1-2 Some add to this [tradition] that the same favour was bestowed on the holy men of antiquity — on Abel, Seth, Noah and his house, Abraham, Isaac, Jacob, and the other patriarchs and prophets, they also being loosed from those pains at the time when the Lord descended into hell.	https://www.newadvent.org/fathers/1102164.htm	Canonical / scriptural witness
10:2	And gave him power to rule all things.	Augustine	430 AD	Sermon 159B, 5	Let us now turn our minds back to those words of the apostle...What do we read in Genesis? ... and as it says in another place, Wisdom gave him strength to control all things (Wis 10:2); all things were under him, but ove rhim was the one who made all things. [Per The Works of Saint Augustine, A Translation for the 21st Century]	Not available online	Direct quotation or citation
10:2	And gave him power to rule all things.	Augustine	430 AD	Letter 164, 13, 6	As to the first man, the father of mankind, it is agreed by almost the entire Church that the Lord loosed him from that prison; a tenet which must be believed to have been accepted not without reason, — from whatever source it was handed down to the Church — although the authority of the canonical Scriptures cannot be brought forward as speaking expressly in its support, though this seems to be the opinion which is more than any other borne out by these words in the book of Wisdom. Wisdom 10:1-2	https://www.newadvent.org/fathers/1102164.htm	Canonical / scriptural witness
10:4	For whose cause the earth being drowned with the flood, wisdom again preserved it, and directed the course of the righteous in a piece of wood of small value.	Justin Martyr	165 AD	Dialogue with Trypho 137-138	And as they kept silence, I continued: My friends I now refer to the Scriptures as the Seventy have interpreted them; ... I shall add one remark to what I have said, and conclude... Accordingly, when the prophet says, 'I saved you in the times of Noah,' ... he addresses the people who are equally faithful to God, and possess the same signs. ... I mean, that by water, faith, and wood, those who are afore-prepared, and who repent of the sins which they have committed, shall escape from the impending judgment of God.	https://www.newadvent.org/fathers/01289.htm	Canonical / scriptural witness; Doctrinal use
10:4	For whose cause the earth being drowned with the flood, wisdom again preserved it, and directed the course of the righteous in a piece of wood of small value.	Origen	254 AD	Commentary on John, 20, 26	[Referred to as the word of God in 20.405-6; See Wisdom 8:2:] quoted Wisdom 10:3-4 to prove that the flood occurred to destroy Cain's seed, per Gary G. Michuta in The Case of the Deuterocanon.	Not available online	Direct quotation or citation
10:4	For whose cause the earth being drowned with the flood, wisdom again preserved it, and directed the course of the righteous in a piece of wood of small value.	Augustine	430 AD	Sermon 63, 1	The apostle says, That Christ may dwell through faith in your hearts (Eph 3:17). So even the sleep of Christ is a sign and a sacred symbol. The people sailing in the boat are souls crossing the present age on a paltry piece of wood (Wis 10:4). The boat was also a figure ofthe Church. [Per The Works of Saint Augustine, A Translation for the 21st Century]	Not available online	Canonical / scriptural witness; Christological prophecy; Doctrinal use
10:5	Moreover, the nations in their wicked conspiracy being confounded, she found out the righteous, and preserved him blameless unto God, and kept him strong against his tender compassion toward his son.	Origen	248 AD	Against Celsus 5, 29	[Defined as the word of God in 3, 72; see Wisdom 7:26] In the treatise of Solomon, moreover, on Wisdom, and on the events at the time of the confusion of languages, when the division of the earth took place, we find the following regarding Wisdom: Moreover, the nations in their wicked conspiracy being confounded, she found out the righteous, and preserved him blameless unto God, and kept him strong in his tender compassion towards his son. Wisdom 10:5	https://www.newadvent.org/fathers/04165.htm	Direct quotation or citation
10:19	But she drowned their enemies, and cast them up out of the bottom of the deep.	Augustine	430 AD	Letter 185, 9, 40	[Referred to as Scripture in 185, 11, 50; See Wisdom 1:5] and for this reason, if the body of Christ carries off the spoils of the wicked (Wis 10: 19)... [Per The Works of Saint Augustine, A Translation for the 21st Century]	Not available online	Canonical / scriptural witness; Christological prophecy
10:19	But she drowned their enemies, and cast them up out of the bottom of the deep.	Augustine	430 AD	Letter 185, 9, 37	[Referred to as Scripture in 185, 11, 50; See Wisdom 1:5] But if we consider what is written in the Book of Wisdom, And for this reason the righteous carried off the spoils of the wicked (Wis 10: 19), as well as what we read in Proverbs...[Per The Works of Saint Augustine, A Translation for the 21st Century]	Not available online	Canonical / scriptural witness
10:21	For wisdom opened the mouth of the dumb, and made the tongues of them that cannot speak eloquent.	Chromatius	407 AD	Tractate on Matthew 49, 1	[Referred to as prophecy:] Indeed Solomon in the Book of Wisdom has clearly declared that the Lord would loose the mouths of the mute when he said, "Wisdom opened the mouth of the mute, and made the tongues of them that cannot speak eloquent" [Wis 10:211. [Per Chromatius of Aquileia, Sermons and Tractates on Matthew]	Not available online	Direct quotation or citation
11:17	For thy Almighty hand, that made the world of matter without form, wanted not means to send among them a multitude of bears or fierce lions,	Origen	253 AD	de Principiis 4.33	... we have spoken to the best of our ability in the preceding pages, for the sake of those who are accustomed to seek the grounds of their belief in our religion, and also for those who stir against us heretical questions, and who are accustomed to bandy about the word matter, which they have not yet been able to understand; ... it is to be noted that we have nowhere found in the canonical Scriptures, up to the present time, the word matter used for that substance which is said to underlie bodies. ... And if this word matter should happen to occur in any other passage, it will never be found, in my opinion, to have the signification of which we are now in quest, unless perhaps in the book which is called the Wisdom of Solomon, a work which is certainly not esteemed authoritative by all. In that book, however, we find written as follows: For your almighty hand, that made the world out of shapeless matter, wanted not means to send among them a multitude of bears and fierce lions. ....	Not available online	Canonical / scriptural witness
11:20	Yea, and without these might they have fallen down with one blast, being persecuted of vengeance, and scattered abroad through the breath of thy power: but thou hast ordered all things in measure and number and weight.	Origen	230 AD	First Principles 2, 9, 1	Moreover, as Scripture says, God has arranged all things in number and measure;	https://www.newadvent.org/fathers/04122.htm	Canonical / scriptural witness
11:20	Yea, and without these might they have fallen down with one blast, being persecuted of vengeance, and scattered abroad through the breath of thy power: but thou hast ordered all things in measure and number and weight.	Origen	253 AD	Commentary on the Song of Songs, Book 3, 7	[Referred to as Divine writing in 3, 12; See Wisdom 7:21:] But that we may have a higher authority for this, let us take an example from God Himself. He loves equally all that are, ... nevertheless He who has disposed all things in measure and number and weight, undoubtedly regulates the balance of His love according to the measure of each.	Not available online	Moral example
11:20	Yea, and without these might they have fallen down with one blast, being persecuted of vengeance, and scattered abroad through the breath of thy power: but thou hast ordered all things in measure and number and weight.	Origen	254 AD	Commentary on Romans, 2, 3	quoted Wisdom 11:20 as an analog to show that God's patience is measured	Not available online	Direct quotation or citation
11:20	Yea, and without these might they have fallen down with one blast, being persecuted of vengeance, and scattered abroad through the breath of thy power: but thou hast ordered all things in measure and number and weight.	Augustine	426 AD	City of God 11, 30	[Referred to as divine authority and truth in 10, 6; Holy Scripture in 11, 10; 11, 30; 14, 14, 7; etc.] And, therefore, we must not despise the science of numbers, which, in many passages of holy Scripture, is found to be of eminent service to the careful interpreter. Neither has it been without reason numbered among God's praises, You have ordered all things in number, and measure, and weight. Wisdom 11:20	https://www.newadvent.org/fathers/120111.htm	Canonical / scriptural witness
11:20	Yea, and without these might they have fallen down with one blast, being persecuted of vengeance, and scattered abroad through the breath of thy power: but thou hast ordered all things in measure and number and weight.	Augustine	426 AD	City of God 12, 18	[Referred to as divine authority and truth in 10, 6; Holy Scripture in 11, 10; 11, 30; 14, 14, 7; etc.] in our books also it is said to God, You have ordered all things in number, and measure, and weight. Wisdom 11:20	https://www.newadvent.org/fathers/120112.htm	Canonical / scriptural witness
11:20	Yea, and without these might they have fallen down with one blast, being persecuted of vengeance, and scattered abroad through the breath of thy power: but thou hast ordered all things in measure and number and weight.	Augustine	426 AD	On the Trinity 11, 11	[Referred to as Holy Scripture etc. in 4, 27; 11, 11; 13, 16; etc. ] ...as Holy Scripture also witnesses, has regulated all things in measure, and number, and weight.	https://www.newadvent.org/fathers/130111.htm	Canonical / scriptural witness
11:20	Yea, and without these might they have fallen down with one blast, being persecuted of vengeance, and scattered abroad through the breath of thy power: but thou hast ordered all things in measure and number and weight.	Augustine	430 AD	Sermon 8, 1	The Lord our God, whom we worship, is praised somewhere in the scriptures with the words, You have arranged all things in measure and number and weight (Wis 11:20). [Per The Works of Saint Augustine, A Translation for the 21st Century]	Not available online	Canonical / scriptural witness
11:21	For thou canst shew thy great strength at all times when thou wilt; and who may withstand the power of thine arm?	Augustine	430 AD	Reply to Faustus 21, 6	[Referred to as Sacred Scripture and Old Testament in 22, 9:] ... do we not see in the adjustment of measures, in the proportion of numbers, in the order of weights, the handiwork of the true God, of whom it is truly said, "You have ordered all things in measure, and number, and weight"? Wisdom 11:21	https://www.newadvent.org/fathers/140621.htm	Canonical / scriptural witness
11:21	For thou canst shew thy great strength at all times when thou wilt; and who may withstand the power of thine arm?	Augustine	430 AD	Tractates on John, Tractate 1, 13	[Referred to as Scripture in 21, 2; See Wisdom 7:26:] For no form, no structure, no agreement of parts, no substance whatever that can have weight, number, measure, exists but by that Word, and by that Creator Word, to whom it is said, You have ordered all things in measure, and in number, and in weight. Wisdom 11:21	https://www.newadvent.org/fathers/1701001.htm	Canonical / scriptural witness
11:23	But thou hast mercy upon all; for thou canst do all things, and winkest at the sins of men, because they should amend.	John Chrysostom	407 AD	Homilies on Philippians, 4	For, You have mercy upon all, it is written, for You can do all things. Wisdom 11:23	https://www.newadvent.org/fathers/230204.htm	Canonical / scriptural witness
11:24	For thou lovest all the things that are, and abhorrest nothing which thou hast made: for never wouldest thou have made any thing, if thou hadst hated it.	Clement of Alexandria	198 AD	The Instructor 1, 8	[Referred to as Scripture in 2, 1] For there is nothing which the Lord hates. Wisdom 11:24	https://www.newadvent.org/fathers/02091.htm	Canonical / scriptural witness
11:24	For thou lovest all the things that are, and abhorrest nothing which thou hast made: for never wouldest thou have made any thing, if thou hadst hated it.	Origen	253 AD	Commentary on the Song of Songs, Book 3, 7	[Referred to as Divine writing in 3, 12; See Wisdom 7:21:] But that we may have a higher authority for this, let us take an example from God Himself. He loves equally all that are, and hates none of the things which He has made, for He did not make anything that He should hate it;	Not available online	Moral example
11:24	For thou lovest all the things that are, and abhorrest nothing which thou hast made: for never wouldest thou have made any thing, if thou hadst hated it.	Didymus the Blind	398 AD	Commentary on Zechariah 11:6-7	quotes Wisdom 1:10, 11:26, 24 to show that God never ceases having pity on his creatures per Gary G. Michuta in The Case of the Deuterocanon.	Not available online	Direct quotation or citation
11:26	But thou sparest all: for they are thine, O Lord, thou lover of souls.	Origen	253 AD	Against Celsus, 4, 28	[Defined as the word of God in 3, 72; see Wisdom 7:26] We have, moreover, read the declaration: And You spare all things, because they are Yours, O lover of souls. For Your incorruptible Spirit is in all. And therefore those also who have fallen away for a little time You rebuke, and admonish, reminding them of their sins.	https://www.newadvent.org/fathers/04164.htm	Direct quotation or citation
11:26	But thou sparest all: for they are thine, O Lord, thou lover of souls.	Didymus the Blind	398 AD	Commentary on Zechariah 11:6-7	quotes Wisdom 1:10, 11:26, 24 to show that God never ceases having pity on his creatures per Gary G. Michuta in The Case of the Deuterocanon.	Not available online	Direct quotation or citation
12:1	For thine incorruptible Spirit is in all things.	Origen	248 AD	Against Celsus 4, 37	[Defined as the word of God in 3, 72; see Wisdom 7:26] terms which are used figuratively, and require to be explained in order to show that God communicated to man of His incorruptible Spirit; as it is said, For Your incorruptible Spirit is in all things. Wisdom 12:1	https://www.newadvent.org/fathers/04164.htm	Direct quotation or citation
12:1	For thine incorruptible Spirit is in all things.	Origen	253 AD	Commentary on the Song of Songs, Book 3, 7	[Referred to as Divine writing in 3, 12; See Wisdom 7:21:] But that we may have a higher authority for this, let us take an example from God Himself. He loves equally all that are, ... it is true, as we say, that Thou sparest all, because they are Thine, O Lord, Thou Lover of souls, for the spirit of incorrup tion is in all things,"	Not available online	Moral example
12:2	Therefore chastenest thou them by little and little that offend, and warnest them by putting them in remembrance wherein they have offended, that leaving their wickedness they may believe on thee, O Lord.	Origen	253 AD	Against Celsus, 4, 28	[Defined as the word of God in 3, 72; see Wisdom 7:26] We have, moreover, read the declaration: And You spare all things, because they are Yours, O lover of souls. For Your incorruptible Spirit is in all. And therefore those also who have fallen away for a little time You rebuke, and admonish, reminding them of their sins.	https://www.newadvent.org/fathers/04164.htm	Direct quotation or citation
12:2	Therefore chastenest thou them by little and little that offend, and warnest them by putting them in remembrance wherein they have offended, that leaving their wickedness they may believe on thee, O Lord.	Origen	253 AD	Against Celsus, 7, 51	But he does not know how great is the difference between those things and the clear and certain teaching of those who say to us, Your incorruptible spirit is in all things, wherefore God chastens them little by little that offend;	https://www.newadvent.org/fathers/04167.htm	Direct quotation or citation
12:2	Therefore chastenest thou them by little and little that offend, and warnest them by putting them in remembrance wherein they have offended, that leaving their wickedness they may believe on thee, O Lord.	Augustine	430 AD	Concerning the Nature of Good, 48	[Referred to as divine Scripture in 24; see Wisdom 7:27:] O great is Your patience, Lord, ... who reproving in parts, dost give place to repentance, that wickedness having been abandoned, they may believe in You, O Lord; Wisdom 12:2	https://www.newadvent.org/fathers/1407.htm	Canonical / scriptural witness
12:10	But executing thy judgments upon them by little and little, thou gavest them place of repentance, not being ignorant that they were a naughty generation, and that their malice was bred in them, and that their cogitation would never be changed.	Augustine	430 AD	On Baptism, Against the Donatists, II, 10	[Referred to as Scripture in I, 11, 16; See Wisdom 1:5:] As if they were not experiencing the greater mercy and patience of God, in proportion as "executing His judgments upon them little by little, He gives them place of repentance," Wisdom 12:10	https://www.newadvent.org/fathers/14082.htm	Canonical / scriptural witness
12:11	For it was a cursed seed from the beginning; neither didst thou for fear of any man give them pardon for those things wherein they sinned.	Augustine	420 AD	On Marriage and Concupiscence 2, 20	(Ch 1): "I determined, with the help of the Lord, to reply to their taunts with all the truthfulness and scriptural authority that I could command...." (Ch 19:) [the opponent] did not understand what the Scripture records [about the nature of seed]; ... If, indeed, the seed had itself no corruption, what means that passage in the Book of Wisdom, Not being ignorant that they were a naughty generation, and that their malice was inbred, and that their cogitation would never be changed; for their seed was accursed from the beginning? Wisdom 12:10-11	https://www.newadvent.org/fathers/15072.htm	Canonical / scriptural witness
12:11	For it was a cursed seed from the beginning; neither didst thou for fear of any man give them pardon for those things wherein they sinned.	Augustine	420 AD	On Marriage and Concupiscence 2, 32	[Treated as Scripture in 2, 32] For in as far as they are human beings — this is a good of that nature whose author and maker is God; but in as far as they are born with sin and so destined to perdition unless they are born again, they belong to the seed which was cursed from the beginning, Wisdom 12:11 by the fault of the primitive disobedience.	https://www.newadvent.org/fathers/15072.htm	Canonical / scriptural witness
12:12	For who shall say, What hast thou done? or who shall withstand thy judgment? or who shall accuse thee for the nations that perish, whom thou made? or who shall come to stand against thee, to be revenged for the unrighteous men?	Augustine	430 AD	Exposition 1 of Psalm 70, 1	Every part of holy scripture commends to us the liberating grace of God, to the end that we may commend ourselves to grace. ... If he were to damn someone who is unjust, who would have the right to demand of him, What have you done? (Wis 12:12). [Per The Works of Saint Augustine, A Translation for the 21st Century]	Not available online	Canonical / scriptural witness
12:18	But thou, mastering thy power, judgest with equity, and orderest us with great favour: for thou mayest use power when thou wilt.	Augustine	426 AD	On the Trinity, 13, 16	[Referred to as Holy Scripture etc. in 4, 27; 11, 11; 13, 16; etc. ] ... but it is the wrath of Him to whom Holy Scripture says in another place, But You, O Lord, mastering Your power, judgest with calmness.	https://www.newadvent.org/fathers/130113.htm	Canonical / scriptural witness
12:18	But thou, mastering thy power, judgest with equity, and orderest us with great favour: for thou mayest use power when thou wilt.	Augustine	430 AD	Exposition of Psalm 57, 20	This too scripture tells us: You judge in tranquillity, O Lord of might (Wis 12: 18). [Per The Works of Saint Augustine, A Translation for the 21st Century]	Not available online	Canonical / scriptural witness
12:19	But by such works hast thou taught thy people that the just man should be merciful, and hast made thy children to be of a good hope that thou givest repentance for sins.	Augustine	430 AD	Sermon 198, 63	Cited along with John, 1 Corinthians, etc. without qualification: Thus he comforts us in all circumstances, and fills us with the joy of goodhope (Wis 12:19)... [Per The Works of Saint Augustine, A Translation for the 21st Century]	Not available online	Direct quotation or citation
12:23	Wherefore, whereas men have lived dissolutely and unrighteously, thou hast tormented them with their own abominations.	Augustine	405 AD	In Answer to the Letters of Petilian 2, 19	[Referred to as Scripture in 3, 29; See Wisdom 1:5:] For if it shall be found that you have acted impiously, you would not be surprised if there should be no lack of ministers of God by whom you might be scourged, seeing that you suffer persecution not from us, but as it is written, from their own abominations. Wisdom 12:23	https://www.newadvent.org/fathers/14092.htm	Canonical / scriptural witness
13:1	Surely vain are all men by nature, who are ignorant of God, and could not out of the good things that are seen know him that is: neither by considering the works did they acknowledge the workmaster;	Augustine	430 AD	Confessions VIII, 1, 2	Cited along with Matthew, John, etc. without qualification:..How foolish are they who know not God! So many good things before their eyes, yet Him Who Is they fail to see. Wis 13:1 [Per The Works of Saint Augustine, A Translation for the 21st Century]	Not available online	Direct quotation or citation
13:1	Surely vain are all men by nature, who are ignorant of God, and could not out of the good things that are seen know him that is: neither by considering the works did they acknowledge the workmaster;	Cyril of Alexandria	444 AD	Commentary on the Twelve, On Hosea 13	quoted Wisdom 13:1 as "sacred Scripture" per Gary G. Michuta in The Case of the Deuterocanon.	Not available online	Canonical / scriptural witness
13:2	But deemed either fire, or wind, or the swift air, or the circle of the stars, or the violent water, or the lights of heaven, to be the gods which govern the world.	Augustine	430 AD	Sermon 68, 4	... we can find holy scripture finding fault in one place or other even with those who have recognized him, and accusing them of folly, and making fun of their false wisdom. As for those who didn't recognize the creator from the creation, the book of Wisdom reproves them where it says that they supposed the circuit of the stars, the sun, the moon, to be the gods that govern the world (Wis 13:2).	Not available online	Canonical / scriptural witness
13:4	But if they were astonished at their power and virtue, let them understand by them, how much mightier he is that made them.	Cyprian	258 AD	Treatise 12, 3, 59	[Referred to as Holy Scriptures in 12, 3, Introduction] In the Wisdom of Solomon:... On this same matter: Neither have they who have regarded the works known who was the artificer, but have thought that either fire, or wind, or the rapid air, or the circle of the stars, or the abundant water, or the sun and moon, were the gods that rule over the world; and if, on account of the beauty of these, they have thought thus, let them know how much more beautiful than these is the Lord; or if they have admired their powers and operations, let them perceive from these very things that He who has established these mighty things is stronger than they.	https://www.newadvent.org/fathers/050712c.htm	Canonical / scriptural witness
13:5	For by the greatness and beauty of the creatures proportionably the maker of them is seen.	Athanasius	335 AD	Against the Heathen 2, 44	[Referred to as "Scripture" in 1, 11 and 1, 17] ... He [Jesus] teaches us and says, By the greatness and beauty of the creatures proportionably the maker of them is seen Wisdom 13:5 .	https://www.newadvent.org/fathers/2801.htm	Canonical / scriptural witness
13:5	For by the greatness and beauty of the creatures proportionably the maker of them is seen.	Athanasius	335 AD	Four Discourses against the Arians 2, 32	For such illustrations and such images has Scripture proposed, that, considering the inability of human nature to comprehend God, we might be able to form ideas even from these however poorly and dimly, and as far as is attainable. And as the creation contains abundant matter for the knowledge of the being of a God and a Providence ('for by the greatness and beauty of the creatures proportionably the Maker of them is seen Wisdom 13:5 '), and we learn from them without asking for voices, but hearing the Scriptures we believe...	https://www.newadvent.org/fathers/28162.htm	Canonical / scriptural witness
13:5	For by the greatness and beauty of the creatures proportionably the maker of them is seen.	Hilary of Poitiers	368 AD	On the Trinity 1, 7	while the devout soul was baffled and astray through its own feebleness, it caught from the prophet's voice this scale of comparison for God, admirably expressed, By the greatness of His works and the beauty of the things that He has made the Creator of worlds is rightly discerned. Wisdom 13:5	https://www.newadvent.org/fathers/330201.htm	Canonical / scriptural witness
13:5	For by the greatness and beauty of the creatures proportionably the maker of them is seen.	Cyril of Jerusalem	386 AD	Catechetical Lectures 9, 2	cited along with John, Ezekiel, etc. without qualification: according to Solomon, who says, For by the greatness and beauty of the creatures proportionably the Maker of them is seen	https://www.newadvent.org/fathers/310109.htm	Direct quotation or citation
13:5	For by the greatness and beauty of the creatures proportionably the maker of them is seen.	Gregory of Nyssa	394 AD	Answer to Eunomius' Second Book	Cited along with 1 Timothy, Philippians, etc. without qualification: The Psalmist's advocate will readily admit that the Divine nature gloried in itself alone even before the existence of human imagination, but will contend that the human mind can speak only so much in respect of God as its capacity, instructed by His works, will allow. For, as says the Wisdom of Solomon, by the greatness and beauty of the creatures proportionably the Maker of them is seen	https://www.newadvent.org/fathers/2902.htm	Direct quotation or citation
13:5	For by the greatness and beauty of the creatures proportionably the maker of them is seen.	Gregory of Nyssa	394 AD	Answer to Eunomius' Second Book	Cited along with 1 Timothy, Philippians, etc. without qualification: We thus get from these and such-like marks a new range of thoughts about the Deity, and interpret each one of the thoughts thus arising within us by a special name, following the advice of Wisdom, who says that by the greatness and beauty of the creatures proportionately the Maker of them is seen	https://www.newadvent.org/fathers/2902.htm	Direct quotation or citation
13:5	For by the greatness and beauty of the creatures proportionably the maker of them is seen.	Cyril of Alexandria	418 AD	Commentary on John, 1, 10	For like as from the beauty of the creatures proportionably is the Power of the Creator of all beheld	https://www.tertullian.org/fathers/cyril_on_john_01_book1.htm	Direct quotation or citation
13:5	For by the greatness and beauty of the creatures proportionably the maker of them is seen.	Augustine	426 AD	On the Trinity 15, 3	[Referred to as Holy Scripture etc. in 4, 27; 11, 11; 13, 16; etc. ] And hence they are rebuked in the book of Wisdom, who could not out of the good things that are seen know Him that is: neither by considering the works did they acknowledge the workmaster; but deemed either fire, or wind, or the swift air or the circle of the stars, or the violent water, or the lights of heaven, to be the gods which govern the world: with whose beauty if they, being delighted, took them to be gods, let them know how much better the Lord of them is; for the first Author of beauty has created them. But if they were astonished at their power and virtue, let them understand by them how much mightier He is that made them. For by the greatness and beauty of the creatures proportionably the Maker of them is seen.	https://www.newadvent.org/fathers/130115.htm	Canonical / scriptural witness; Moral example
13:9	For if they were able to know so much, that they could aim at the world; how did they not sooner find out the Lord thereof?	Augustine	421 AD	On the Soul and its Origin 4, 6	[Referred to as Scripture in 3, 14; 3, 22] Again, in the Book of Wisdom it is written, For if they were able to prevail so much, that they could know and estimate the world; how is it that they did not more easily find out the Lord thereof? Wisdom 13:9	https://www.newadvent.org/fathers/15084.htm	Canonical / scriptural witness
13:9	For if they were able to know so much, that they could aim at the world; how did they not sooner find out the Lord thereof?	Augustine	426 AD	On Christian Doctrine 2, 21, 32	[Referred to as canon in 2, 8, 13] And when any one is born, it is easy to observe the point at which this movement has arrived, by use of the rules discovered and laid down by those who are rebuked by Holy Writ in these terms: For if they were able to know so much that they could weigh the world, how did they not more easily find out the Lord thereof? Wisdom 13:9	https://www.newadvent.org/fathers/12022.htm	Direct quotation or citation
13:9	For if they were able to know so much, that they could aim at the world; how did they not sooner find out the Lord thereof?	Augustine	430 AD	Letter 55, 4, 7	they deserve censure, as Holy Scripture teaches, because though they had wisdom enough to measure the periods of this world, they did not much more easily come, as by humble piety they might have done, to the knowledge of its Lord, Wisdom 13:9	https://www.newadvent.org/fathers/1102055.htm	Canonical / scriptural witness
13:9	For if they were able to know so much, that they could aim at the world; how did they not sooner find out the Lord thereof?	Augustine	430 AD	Sermon 68, 4	... we can find holy scripture ... he says, not even they are to be pardoned, for if they were able to show such ability that they could calculate the course of time, how did they fail to find the more readily its Lord? (Wis 13:9) [Per The Works of Saint Augustine, A Translation for the 21st Century][Per The Works of Saint Augustine, A Translation for the 21st Century]	Not available online	Canonical / scriptural witness
14:2	For verily desire of gain devised that, and the workman built it by his skill.	Epiphanius	403 AD	Panarion, Section 1, Heresy 3, Hellenism 3, 9	[Referred to as Scripture in 3, 44, 48, 4; see Wisdom 3:7:] there was no such thing as a sect yet, no device other than simply a “< first > fornication, thinking on idols.”	Not available online	Canonical / scriptural witness
14:2	For verily desire of gain devised that, and the workman built it by his skill.	Epiphanius	403 AD	Panarion, 1, 8 Judaism (continued) 2, 1	[Referred to as Scripture in 3, 44, 48, 4; see Wisdom 3:7:] And this “first mistake” and misfortune of doctrine, “the invention of idols”, came into being.	Not available online	Canonical / scriptural witness; Doctrinal use
14:3	But thy providence, O Father, governeth it: for thou hast made a way in the sea, and a safe path in the waves;	Clement of Alexandria	198 AD	Stromata 6, 11	[Referred to as Divine in 4, 16; Scripture in 5, 14] And again, they have not read what is said by Solomon; for, treating of the construction of the temple, he says expressly, And it was Wisdom as artificer that framed it; and Your providence, O Father, governs throughout. Wisdom 14:2-3	https://www.newadvent.org/fathers/02106.htm	Canonical / scriptural witness
14:10	For that which is made shall be punished together with him that made it.	Didymus the Blind	386 AD	Commentary on Zechariah 13:2	uses Wisdom 14:9-10 as a parallel to a development in thought in Isaiah, per Gary G. Michuta in The Case of the Deuterocanon.	Not available online	Direct quotation or citation
14:11	Therefore even upon the idols of the Gentiles shall there be a visitation: because in the creature of God they are become an abomination, and stumblingblocks to the souls of men, and a snare to the feet of the unwise.	Augustine	430 AD	Sermon 113A, 9	[God] also took away idols, because he had promised, Attention will be paid to the idols ofthe nations (Wis 14:11).[Per The Works of Saint Augustine, A Translation for the 21st Century]	Not available online	Direct quotation or citation
14:11	Therefore even upon the idols of the Gentiles shall there be a visitation: because in the creature of God they are become an abomination, and stumblingblocks to the souls of men, and a snare to the feet of the unwise.	Augustine	430 AD	Sermon 299A, 7	... it was there, after all, in God's own autograph: [quotes Psalm 72:11]...You also have this in the autograph: And attention will be paid also to the idols of the nations (Wis 14:1 1). You have this in the autograph: [quotes Jer 16: 19].[Per The Works of Saint Augustine, A Translation for the 21st Century]	Not available online	Direct quotation or citation
14:11	Therefore even upon the idols of the Gentiles shall there be a visitation: because in the creature of God they are become an abomination, and stumblingblocks to the souls of men, and a snare to the feet of the unwise.	Augustine	430 AD	Sermon 360A, 5-6	So I have selected a few instances from the holy scriptures, ...So then, let me give you some of the things that have been said on this point... Here's what's written in the book of Wisdom: Therefore notice will also be taken of the idols of the nations... since creatures of God were made hateful (Wis 14: 1 1). [Per The Works of Saint Augustine, A Translation for the 21st Century]	Not available online	Canonical / scriptural witness
14:12	For the devising of idols was the beginning of spiritual fornication, and the invention of them the corruption of life.	Athanasius	335 AD	Against the Heathen 1, 9	[Referred to as "Scripture" in 1, 11 and 1, 17] According as the wisdom of God testifies beforehand when it says, The devising of idols was the beginning of fornication Wisdom 14:12 .	https://www.newadvent.org/fathers/2801.htm	Canonical / scriptural witness
14:12	For the devising of idols was the beginning of spiritual fornication, and the invention of them the corruption of life.	Athanasius	335 AD	Against the Heathen 1, 11	[Referred to as "Scripture" in 1, 11 and 1, 17] Scripture taught us beforehand long ago, when it said , The devising of idols was the beginning of fornication, and the invention of them, the corruption of life. For neither were they from the beginning, neither shall they be forever. For the vainglory of men they entered into the world, and therefore shall they come shortly to an end. For a father afflicted with untimely mourning when he has made an image of his child soon taken away, now honoured him as a god which was then a dead man, and delivered to those that were under him ceremonies and sacrifices. Thus in process of time an ungodly custom grown strong was kept as a law. And graven images were worshipped by the commands of kings. Whom men could not honour in presence because they dwelt afar off, they took the counterfeit of his visage from afar, and made an express image of the king whom they honoured, to the end that by this their forwardness they might flatter him that was absent as if he were present. Also the singular diligence of the artificer did help to set forward the ignorant to more superstition: for he, perhaps, willing to please one in authority, forced all his skill to make the resemblance of the best fashion: and so the multitude, allured by the grace of the work, took him now for a god, which a little before was but honoured as a man: and this was an occasion to deceive the world, for men serving either calamity or tyranny, did ascribe unto stones and stocks the incommunicable Name.	https://www.newadvent.org/fathers/2801.htm	Canonical / scriptural witness
14:12	For the devising of idols was the beginning of spiritual fornication, and the invention of them the corruption of life.	Eusebius of Caesarea	339 AD	Preparation of the Gospel, Book 1, 9	These then were men's inventions, and representations of our mortal nature, or rather new devices of base and licentious dispositions, according to our divine oracle which says, The devising of idols was the beginning of fornication.	https://www.tertullian.org/fathers/eusebius_pe_01_book1.htm	Direct quotation or citation
14:13	For neither were they from the beginning, neither shall they be for ever.	Augustine	430 AD	Sermon 360A, 5-6	So I have selected a few instances from the holy scriptures, ...So then, let me give you some of the things that have been said on this point... Creatures of God, it says, were made hateful, and into temptationsfor the souls ofmen, and into a mousetrap for the feet of fools. For the beginning of fornication is the devising of idols... and the invention of them the corruption of life. ... For neither were they there from the beginning, nor will they be there forever (Wis 14: 11-13). [Per The Works of Saint Augustine, A Translation for the 21st Century]	Not available online	Canonical / scriptural witness
14:15	For a father afflicted with untimely mourning, when he hath made an image of his child soon taken away, now honoured him as a god, which was then a dead man, and delivered to those that were under him ceremonies and sacrifices.	Augustine	400 AD	Reply to Faustus 22, 17	[Referred to as Scripture in 12, 44; as Old Testament in 22, 2] This deception was favored by the folly of the human heart, especially when regret for the dead led to the making of likenesses, and so to the use of images. Wisdom 14:15	https://www.newadvent.org/fathers/140622.htm	Canonical / scriptural witness
14:15	For a father afflicted with untimely mourning, when he hath made an image of his child soon taken away, now honoured him as a god, which was then a dead man, and delivered to those that were under him ceremonies and sacrifices.	Augustine	430 AD	Reply to Faustus 22, 17	[Referred to as Sacred Scripture and Old Testament in 22, 9:] This deception was favored by the folly of the human heart, especially when regret for the dead led to the making of likenesses, and so to the use of images. Wisdom 14:15	https://www.newadvent.org/fathers/140622.htm	Canonical / scriptural witness
14:21	And this was an occasion to deceive the world: for men, serving either calamity or tyranny, did ascribe unto stones and stocks the incommunicable name.	Athanasius	335 AD	Against the Heathen 1, 17	[Referred to as "Scripture" in 1, 11 and 1, 17] ...they were endeavouring to invest with what Scripture calls the incommunicable name and honour of God them that are no gods but mortal men...	https://www.newadvent.org/fathers/2801.htm	Canonical / scriptural witness
15:3	For to know thee is perfect righteousness: yea, to know thy power is the root of immortality.	Methodius	311 AD	Concerning Anna and Simeon, 6	Cited along with Acts, Isaiah, etc. without qualification: And to know You is perfect righteousness, and to know Your power is the root of immortality.Wisdom 15:3	https://www.newadvent.org/fathers/0627.htm	Direct quotation or citation
15:10	His heart is ashes, his hope is more vile than earth, and his life of less value than clay:	Origen	253 AD	Exhortation to Martyrdom 32	Cited along with Jeremiah without qualification: What a state the person is in who has deserted the easy yoke and the light burden of Christ' to subject himself once again to the yoke of demons and to bear the burden of the heaviest sin! How can this be after we have known that the heart of those who worship idols is ashes... [Per Ancient Christian Commentary on Scripture]	Not available online	Canonical / scriptural witness; Christological prophecy
15:10	His heart is ashes, his hope is more vile than earth, and his life of less value than clay:	Cyril of Alexandria	444 AD	Festal Letter 6	quoted Wisdom 15:10 as the words of the prophet, per Gary G. Michuta in The Case of the Deuterocanon.	Not available online	Canonical / scriptural witness
15:11	Forasmuch as he knew not his Maker, and him that inspired into him an active soul, and breathed in a living spirit.	Methodius	311 AD	Banquet of the Ten Virgins, 2, 7	And those artificers who, to the destruction of men, make images in human form, not perceiving and knowing their own Maker, are blamed by the Word, which says, in the Book of Wisdom, a book full of all virtue, his heart is ashes, his hope is more vile than earth, and his life of less value than clay; forasmuch as he knew not his Maker, and Him that inspired into him an active soul, and breathed in a living spirit; Wisdom 15:10-11	https://www.newadvent.org/fathers/062302.htm	Moral example
15:17	For being mortal, he worketh a dead thing with wicked hands: for he himself is better than the things which he worshippeth: whereas he lived once, but they never.	Cyprian	258 AD	Treatise 12, 3, 59	[Referred to as Holy Scriptures in 12, 3, Introduction] In the Wisdom of Solomon: All the idols of the nations they counted gods, which neither have the use of their eyes for seeing, nor their nostrils to receive breath, nor their ears for hearing, nor the fingers on their hands for handling; but their feet also are slow to walk. For man made them; and he who has borrowed his breath, he fashioned them. But no man will be able to fashion a god like to himself. For since he is mortal, he fashions a dead thing with wicked hands. But he himself is better than they whom he worships, since he indeed lived, but they never.	https://www.newadvent.org/fathers/050712c.htm	Canonical / scriptural witness
16:12	For it was neither herb, nor mollifying plaister, that restored them to health: but thy word, O Lord, which healeth all things.	Chromatius	407 AD	Sermon 31, 2	Listen to the prophet saying this very thing: "For it was not a mollifying plaster that restored them to health, but your word, O Lord, which heals all things" [Wis 16:12]. [Per Chromatius of Aquileia, Sermons and Tractates on Matthew]	Not available online	Canonical / scriptural witness
16:12	For it was neither herb, nor mollifying plaister, that restored them to health: but thy word, O Lord, which healeth all things.	Chromatius	407 AD	Tractate on Matthew 39, 1	[The centurion] knew that [Jesus] was the one of whom it had been written, "He sent his word and healed them" [Ps 107:20]. And again, "For it was not a mollifying plaster that cured them but your word, O Lord, which heals all things" [Wis 16:12]. Although the centurion was still ignorant and unaware of this writing of the law, nevertheless he confessed with believing faith... [Per Chromatius of Aquileia, Sermons and Tractates on Matthew]	Not available online	Doctrinal use
16:12	For it was neither herb, nor mollifying plaister, that restored them to health: but thy word, O Lord, which healeth all things.	Chromatius	407 AD	Tractate on Matthew 47, 2	Solomon had said of him, "For it was neither a poultice that cured them, but your word, O Lord, which heals all things" [Wis 16:12]... [Per Chromatius of Aquileia, Sermons and Tractates on Matthew]	Not available online	Direct quotation or citation
16:13	For thou hast power of life and death: thou leadest to the gates of hell, and bringest up again.	Chromatius	407 AD	Tractate on Matthew 47, 4	...Solomon also testified of [Jesus] when he said, "For you have the power of life and death, and you lead down to the gates of death and call back" [Wis 16:13]. Therefore it is not without reason that the Lord himself had already said in the gospel... [Per Chromatius of Aquileia, Sermons and Tractates on Matthew]	Not available online	Direct quotation or citation
16:14	A man indeed killeth through his malice: and the spirit, when it is gone forth, returneth not; neither the soul received up cometh again.	Gregory of Nyssa	394 AD	On the Holy Spirit against Macedonians	Cited along with Psalms, etc. without qualification: They understand not what they are themselves when they talk like this, and what the Holy Spirit against Whom they insolently range themselves. Who will tell these people that men are a spirit that goes forth and returns not again Wisdom 16:14...	https://www.newadvent.org/fathers/2903.htm	Direct quotation or citation
16:21	For thy sustenance declared thy sweetness unto thy children, and serving to the appetite of the eater, tempered itself to every man’s liking.	Origen	253 AD	Commentary on the Song of Songs 3.8	[Referred to as Scripture in Prologue; See Wisdom 8:2:] The Word of God becomes all these things to each and every one according as the capacity or the desire of the participant requires. In just the same way the manna also, although it was one food, yielded its flavor to each person after his desire So he does not offer himself only as bread to those who hunger and as wine to those who thirst, but he presents himself also as fragrant apples to those who crave delights. [Per Ancient Christian Commentary on Scripture]	Not available online	Canonical / scriptural witness; Christological prophecy
16:24	For the creature that serveth thee, who art the Maker increaseth his strength against the unrighteous for their punishment, and abateth his strength for the benefit of such as put their trust in thee.	Methodius	311 AD	Discourse on the Resurrection, 1, 13	Cited along with Romans, Isaiah, etc. without qualification: For truly, O beneficent and bountiful Lord, the creature that serves You, who art the Maker, increases his strength against the unrighteous for their punishment, and abates his strength for the benefit of such as put their trust in You; Wisdom 16:24	https://www.newadvent.org/fathers/0625.htm	Direct quotation or citation
16:25	Therefore even then was it altered into all fashions, and was obedient to thy grace, that nourisheth all things, according to the desire of them that had need:	Augustine	426 AD	On the Trinity 3, 6	[Referred to as Holy Scripture etc. in 4, 27; 11, 11; 13, 16; etc. ]as it is written in the book of Wisdom, For the creature serves You, who art the Maker, increases his strength against the unrighteous for their punishment, and abates his strength for the benefit of such as put their trust in You. Therefore, even then was it altered into all fashions, and was obedient to Your grace, that nourishes all things according to the desire of them that longed for You.	https://www.newadvent.org/fathers/130103.htm	Canonical / scriptural witness
16:25	Therefore even then was it altered into all fashions, and was obedient to thy grace, that nourisheth all things, according to the desire of them that had need:	Augustine	430 AD	On the Trinity, 3, 1, 6	[Referred to as Holy Scripture etc. in 4, 27; 11, 11; 13, 16; etc. ] as it is written in the book of Wisdom, For the creature serves You, who art the Maker, increases his strength against the unrighteous for their punishment, and abates his strength for the benefit of such as put their trust in You. Therefore, even then was it altered into all fashions, and was obedient to Your grace, that nourishes all things according to the desire of them that longed for You.	https://www.newadvent.org/fathers/130103.htm	Canonical / scriptural witness
16:26	That thy children, O Lord, whom thou lovest, might know, that it is not the growing of fruits that nourisheth man: but that it is thy word, which preserveth them that put their trust in thee.	Clement of Alexandria	198 AD	The Instructor 2, 1	[Referred to as Scripture in 2, 1]For it is said, Let the children whom You have loved, O Lord, learn that it is not the products of fruits that nourish man; but it is Your word which preserves those who believe in You. Wisdom 16:26	https://www.newadvent.org/fathers/02092.htm	Canonical / scriptural witness
17:1	For great are thy judgments, and cannot be expressed: therefore unnurtured souls have erred.	Origen	254 AD	Commentary on John, 6, 36	[Referred to as the word of God in 20.405-6; See Wisdom 8:2:] Then we shall say, Wisdom 17:1 Great are the judgments of God, and hard to be described; for this cause untutored souls have gone astray.	https://www.newadvent.org/fathers/101506.htm	Direct quotation or citation
17:1	For great are thy judgments, and cannot be expressed: therefore unnurtured souls have erred.	Hilary of Poitiers	368 AD	Tractate on Psalm 118, 8	quoted Wisdom 17:1 as from a "prophet" per Gary G. Michuta in The Case of the Deuterocanon.	Not available online	Canonical / scriptural witness
18:15	Thine Almighty word leaped down from heaven out of thy royal throne, as a fierce man of war into the midst of a land of destruction,	John Chrysostom	407 AD	Homilies on Matthew, 2	what a thing it is to hear, how on the one side God from Heaven, arising out of the royal thrones, leaped down Wisdom 18:15	https://www.newadvent.org/fathers/200102.htm	Direct quotation or citation
18:24	For in the long garment was the whole world, and in the four rows of the stones was the glory of the fathers graven, and thy Majesty upon the diadem of his head.	Origen	230 AD	First Principles 2, 3, 6	[Referred to as Holy Scripture in 1, 2, 9; See Wisdom 7:26] For the plan of the world is said to be contained in the clothing of the high priest, as we find in the Wisdom of Solomon, where he says, For in the long garment was the whole world.	https://www.newadvent.org/fathers/04122.htm	Canonical / scriptural witness

One thought on “THE WISDOM OF SOLOMON”

matthew says:

July 12, 2026 at 6:37 pm

Regarding citations to confirm doctrine, it is not just Wisdom Chapter 1 that is cited by the ancients: for the Book of Tobit (https://read.canoncrossfire.com/tobit/), I analyzed every citation to the Book I could find: turns out that 102 of the 132 citations (a clear majority) are used specifically to confirm doctrine. Which is no surprise – after all, usually one quotes Scripture as the exact doctrine one is “confirming.” Or, in the 2 Maccabees chapter (https://read.canoncrossfire.com/2-maccabees/), you can read Origen’s own words, in his On the First Principles (the first ever systematic exposition of Christian theology), as he bases the doctrine of Creatio_ex_nihilo on 2 Maccabees, not the books of the Protestant Canon (such as Genesis).

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