Sirach 24:28
Ben Sira, Ecclesiasticus25 It overflows, like the Pishon, with wisdom, and like the Tigris at the time of the first fruits. 26 It runs over, like the Euphrates, with understanding, and like the Jordan at harvest time. 27 It pours forth instruction like the Nile, like the Gihon at the time of vintage. 28 The first man did not know wisdom fully, nor will the last one fathom her. 29 For her thoughts are more abundant than the sea, and her counsel deeper than the great abyss. 30 As for me, I was like a canal from a river, like a water channel into a garden. 31 I said, "I will water my garden and drench my flower-beds." And lo, my canal became a river, and my river a sea.
John 1:10
8 He himself was not the light, but he came to testify about the light. 9 The true light, who gives light to everyone, was coming into the world. 10 He was in the world, and the world was created by him, but the world did not recognize him. 11 He came to what was his own, but his own people did not receive him. 12 But to all who have received him—those who believe in his name—he has given the right to become God’s children—
Notes and References
"... Verses 10–11 again strengthen the connection with the creation established in verses 1–5 when it is confirmed that the world is made “through” the Logos. But now this is used as a contrast to the fact that the world did not recognize the Logos. Here the prologue again adopts aspects of the Early Jewish Wisdom discourse: Wisdom was given into the world or even came to dwell within Israel, but it also experienced rejection or nonrecognition. (Compare Proverbs 1:20–27; Sirach 24:28–29 and, in an apocalyptic framework, 1 Enoch 42:1–2) Thus, verses 10–11 could easily be read as a modification of the Wisdom tradition, which is now expressed by reference to the λόγος: as Wisdom was said to rule over the whole world (Sirach 24:6), it is now stated for the λόγος, and as rejection was experienced by Sophia, the λόγος is now rejected by “his own,” which is, in the present context, most probably “a reference to Israel’s role.” In the body of the gospel, this is matched by the rejection of Jesus by his contemporaries in John 2–12 while his non-recognition by the world is particularly mirrored in the farewell discourses where the world is the predominant opponent, not the “Jews.” ..."
Frey, Jörg "Between Torah and Stoa: 'How Could Readers Have Understood the Johannine Logos?'" in Van der Watt, J. G., et al. (eds.) The Prologue of the Gospel of John: Its Literary, Theological, and Philosophical Contexts: Papers Read at the Colloquium Ioanneum (pp. 189-234) Mohr Siebeck, 2016