Sirach 18:1
Ben Sira, Ecclesiasticus1 He who lives forever created the whole universe; 2 the Lord alone is just. 3 He steers the world with the span of his hand, and all things obey his will; for he is king of all things by his power, separating among them the holy things from the profane. 4 To none has he given power to proclaim his works; and who can search out his mighty deeds? 5 Who can measure his majestic power? And who can fully recount his mercies?
Revelation 1:18
13 and in the midst of the lampstands was one like a son of man. He was dressed in a robe extending down to his feet, and he wore a wide golden belt around his chest. 14 His head and hair were as white as wool, even as white as snow, and his eyes were like a fiery flame. 15 His feet were like polished bronze refined in a furnace, and his voice was like the roar of many waters. 16 He held seven stars in his right hand, and a sharp double-edged sword extended out of his mouth. His face shone like the sun shining at full strength. 17 When I saw him I fell down at his feet as though I were dead, but he placed his right hand on me and said: “Do not be afraid! I am the first and the last, 18 and the one who lives! I was dead, but look, now I am alive—forever and ever—and I hold the keys of death and of Hades! 19 Therefore write what you saw, what is, and what will be after these things.
Notes and References
"... The presence of such a Daniel 4:35-37 influence in verse 11 would be explainable because of the Danielic influence and echoes already seen in verses 9-11, especially the double occurrence of the Daniel 4:34 allusions in verses 9-10. In fact, the language of Daniel 4:35-37 may be appended by John - consciously or unconsciously - to the divine attribute of eternity because this is the hymnic pattern in the Daniel (9, Masoretic) text. Whether John is drawing from a tradition which had already combined these two LXX and Theodotion (or Masoretic) readings, or whether he knew them both in some textual form and combined them consciously, we are not able to say with certainty. Perhaps the former is the case, since the parallels from Qumran, Wisdom and the Psalms may represent some such circulating tradition, and such hymnic language would have been susceptible of easy adaption for repeated use in early Jewish and Christian liturgy. On the other hand, the Danielic framework of Revelation 4-5 may point to the latter alternative ..."
Beale, G. K. The Use of Daniel in Jewish Apocalyptic Literature and in the Revelation of St. John (p. 200) Wipf & Stock, 1984