HarperCollins Study Bible

by Harold W. Attridge

  Literary Forms

  BEN SIRA COMBINES PROVERBS AND PRECEPTS in compositions typical of Hebrew poetry. He uses parallel lines (or bicola) creatively in various combinations to yield units of poetry with thematic and rhetorical coherence. He also wrote hymns of praise on the model of Hebrew psalms and prayers as well as narrative, autobiographical, and exegetical poems on a wide range of topics. Among his more famous accomplishments are a number of poems in praise of the personified figure of wisdom, especially ch. 24, and the long epic poem in chs. 44–50 in praise of the ancestors.

  The book as a whole is loosely constructed. The wisdom poem in ch. 1 works well as an introduction, however, and the first several chapters show signs of deliberate design and sequence. There also seems to be some design to the sequence and placement of the wisdom poems in the first half of the book, through ch. 24, as well as purpose to the position of the hymn in praise of the ancestors at the end of the book. Many smaller units are highly crafted and arranged in sequences to form larger coherent sections, but the nature of the material in this large collection of wisdom proverbs and poetry prohibits neat organization and frustrates prolonged linear reading. It is doubtful that the book was meant to be read from beginning to end as if it developed a narrative or logical theme. It was a resource of instructional material that perhaps was intended for use as a handbook to consult in the preparation of lessons. [BURTON L. MACK, revised by BENJAMIN G. WRIGHT III]

  THE PROLOGUE

  Many great teachings have been given to us through the Law and the Prophets and the othersa that followed them, and for these we should praise Israel for instruction and wisdom. Now, those who read the scriptures must not only themselves understand them, but must also as lovers of learning be able through the spoken and written word to help the outsiders. So my grandfather Jesus, who had devoted himself especially to the reading of the Law and the Prophets and the other books of our ancestors, and had acquired considerable proficiency in them, was himself also led to write something pertaining to instruction and wisdom, so that by becoming familiar also with his bookb those who love learning might make even greater progress in living according to the law.

  You are invited therefore to read it with goodwill and attention, and to be indulgent in cases where, despite our diligent labor in translating, we may seem to have rendered some phrases imperfectly. For what was originally expressed in Hebrew does not have exactly the same sense when translated into another language. Not only this book, but even the Law itself, the Prophecies, and the rest of the books differ not a little when read in the original.

  When I came to Egypt in the thirty-eighth year of the reign of Euergetes and stayed for some time, I found opportunity for no little instruction.c It seemed highly necessary that I should myself devote some diligence and labor to the translation of this book. During that time I have applied my skill day and night to complete and publish the book for those living abroad who wished to gain learning and are disposed to live according to the law.

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  a Or other books

  b Gk with these things

  c Other ancient authorities read I found a copy affording no little instruction

  Prologue The prologue was written by Ben Sira’s grandson, who explains the importance of the book, the relationship of his translation to Ben Sira’s Hebrew, and the circumstances of its publication for those living abroad. The Law and the Prophets and the other books, the Hebrew scriptures; this is the earliest clear reference to such a threefold classification. Instruction and wisdom, perhaps the combination of Torah instruction and proverbial wisdom characteristic of his grandfather’s book. There may be an allusion to Deut 4.6. Living according to the law, a Greek formulation of the Jewish idiom “to keep (observe, or obey) the law.”

  SIRACH 1

  In Praise of Wisdom

  1All wisdom is from the Lord,

  and with him it remains forever.

  2The sand of the sea, the drops of rain,

  and the days of eternity—who can count them?

  3The height of heaven, the breadth of the earth,

  the abyss, and wisdoma—who can search them out?

  4Wisdom was created before all other things,

  and prudent understanding from eternity.b

  6The root of wisdom—to whom has it been revealed?

  Her subtleties—who knows them?c

  8There is but one who is wise, greatly to be feared,

  seated upon his throne—the Lord.

  9It is he who created her;

  he saw her and took her measure;

  he poured her out upon all his works,

  10upon all the living according to his gift;

  he lavished her upon those who love him.d

  Fear of the Lord Is True Wisdom

  11The fear of the Lord is glory and exultation,

  and gladness and a crown of rejoicing.

  12The fear of the Lord delights the heart,

  and gives gladness and joy and long life.e

  13Those who fear the Lord will have a happy end;

  on the day of their death they will be blessed.

  14To fear the Lord is the beginning of wisdom;

  she is created with the faithful in the womb.

  15She madef among human beings an eternal foundation,

  and among their descendants she will abide faithfully.

  16To fear the Lord is fullness of wisdom;

  she inebriates mortals with her fruits;

  17she fills theirg whole house with desirable goods,

  and theirh storehouses with her produce.

  18The fear of the Lord is the crown of wisdom,

  making peace and perfect health to flourish.i

  19She rained down knowledge and discerning comprehension,

  and she heightened the glory of those who held her fast.

  20To fear the Lord is the root of wisdom,

  and her branches are long life.j

  22Unjust anger cannot be justified,

  for anger tips the scale to one’s ruin.

  23Those who are patient stay calm until the right moment,

  and then cheerfulness comes back to them.

  24They hold back their words until the right moment;

  then the lips of many tell of their good sense.

  25In the treasuries of wisdom are wise sayings,

  but godliness is an abomination to a sinner.

  26If you desire wisdom, keep the commandments,

  and the Lord will lavish her upon you.

  27For the fear of the Lord is wisdom and discipline,

  fidelity and humility are his delight.

  28Do not disobey the fear of the Lord;

  do not approach him with a divided mind.

  29Do not be a hypocrite before others

  and keep watch over your lips.

  30Do not exalt yourself, or you may fall

  and bring dishonor upon yourself.

  The Lord will reveal your secrets

  and overthrow you before the whole congregation,

  because you did not come in the fear of the Lord,

  and your heart was full of deceit.

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  a Other ancient authorities read the depth of the abyss

  b Other ancient authorities add as verse 5, The source of wisdom is God’s word in the highest heaven, and her ways are the eternal commandments.

  c Other ancient authorities add as verse 7, The knowledge of wisdom—to whom was it manifested? And her abundant experience—who has understood it?

  d Other ancient authorities add Love of the Lord is glorious wisdom; to those to whom he appears he apportions her, that they may see him.

  e Other ancient authorities add The fear of the Lord is a gift from the Lord; also for love he makes firm paths.

  f Gk made as a nest

  g Other ancient authorities read her

  h Other ancient authorities read her
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  i Other ancient authorities add Both are gifts of God for peace; glory opens out for those who love him. He saw her and took her measure.

  j Other ancient authorities add as verse 21, The fear of the Lord drives away sins; and where it abides, it will turn away all anger.

  1.1–10 A poem about wisdom, personified as a woman, celebrating her as the Lord’s creation. It combines the theme of wisdom’s concealment from humans (characteristic of Job 28) with the theme of wisdom’s availability to humans (characteristic of Prov 8.22–25) and may be compared with the poem in Sir 24.1–12. Wisdom is personified in Job 28; Prov 1–9; Wis 6.12–10.21; Bar 3.9–37; the works of Philo of Alexandria; Jewish apocalyptic; and Gnostic and early Christian texts.

  1.2–6 The rhetorical questions in these verses are typical of the theme of hidden wisdom, which recurs throughout Sirach and in other literature. See 3.21–23; 16.20–22; 17.30; 18.4–7; 24.28–29; Job 28; Eccl 7.23–24; Wis 9.13–17; Bar 3.29–37. The questions imply that no one except the Lord has such knowledge. See 42.18–21.

  1.3 Heaven…earth…abyss. Wisdom is aligned with the horizons of the created world typical of ancient cosmology.

  1.4 That wisdom was created before all other things is a recurring motif in the mythology of personified wisdom. See Job 28.27; Prov 8.22; Wis 9.9; Bar 3.31, 36.

  1.9 Saw her and took her measure, an architectural image. The metaphor imagines wisdom as a model or plan for creating the world. Cf. Job 28.25–27; Prov 8.23, 30.

  1.10 A relative contrast between the wisdom available to all humans and that lavished upon pious Jews who keep the commandments. See v. 26.

  1.11–30 A long poem, not extant in Hebrew, of twenty-two bicola, or parallel lines (twenty-two is the number of letters in the Hebrew alphabet). It is composed of a thesis statement that identifies wisdom with the fear of the Lord (v. 11), a short poem that draws upon wisdom metaphors to promise blessings and long life (vv. 12–20), a hint of the need for patience under testing (vv. 22–24), a connection of wisdom with keeping of the commandments and fear of the Lord (vv. 25–27), and a warning about the dishonor that disobedience brings (vv. 28–30). The programmatic poem introduces many themes that recur throughout the book.

  1.11 Glory and crown, metaphors common to personified wisdom, who exalts kings. See Prov 4.7–9; 8.15–16.

  1.12–20 The metaphors of rain, tree, produce, health, happiness, and long life in this passage are typical of the poetry of personified wisdom and her “fruits” in Prov 1–9, Sirach, Wisdom of Solomon, and the works of Philo of Alexandria. Long life in vv. 12 and 20 forms an inclusio (repetition of a phrase to mark the beginning and end of a unit).

  1.14 Whereas the first line of this verse is traditional wisdom (Job 28.28; Ps 111.10; Prov 1.7; 9.10), created with the faithful in the womb invokes a prophetic tradition. See 49.7; Isa 44.24; Jer 1.5.

  1.15 This allusion to wisdom’s residence in Jerusalem, made explicit in 24.8–12, harks back to v. 10.

  1.23 The right moment (Greek kairos) is a concept distinctive to Sirach, and its mention here announces a theme. See note on 4.20.

  1.30 Dishonor, the consequence of not adhering to wisdom piety; the whole congregation defines the social arena within which honor and shame functioned. Honor and shame were highly nuanced categories in Ben Sira’s cultural world (and generally in the cultures of antiquity); they determined one’s social standing and gave indication of one’s virtue or lack thereof. The theme of honor and shame courses through all of Sirach, but comes to express formulation in such sayings as 3.2–11; 4.21; 7.7; 10.19–11.6; 41.17–42.8. Cf. note on 39.8–11.

  SIRACH 2

  Duties toward God

  1My child, when you come to serve the Lord,

  prepare yourself for testing.a

  2Set your heart right and be steadfast,

  and do not be impetuous in time of calamity.

  3Cling to him and do not depart,

  so that your last days may be prosperous.

  4Accept whatever befalls you,

  and in times of humiliation be patient.

  5For gold is tested in the fire,

  and those found acceptable, in the furnace of humiliation.b

  6Trust in him, and he will help you;

  make your ways straight, and hope in him.

  7You who fear the Lord, wait for his mercy;

  do not stray, or else you may fall.

  8You who fear the Lord, trust in him,

  and your reward will not be lost.

  9You who fear the Lord, hope for good things,

  for lasting joy and mercy.c

  10Consider the generations of old and see:

  has anyone trusted in the Lord and been disappointed?

  Or has anyone persevered in the fear of the Lordd and been forsaken?

  Or has anyone called upon him and been neglected?

  11For the Lord is compassionate and merciful;

  he forgives sins and saves in time of distress.

  12Woe to timid hearts and to slack hands,

  and to the sinner who walks a double path!

  13Woe to the fainthearted who have no trust!

  Therefore they will have no shelter.

  14Woe to you who have lost your nerve!

  What will you do when the Lord’s reckoning comes?

  15Those who fear the Lord do not disobey his words,

  and those who love him keep his ways.

  16Those who fear the Lord seek to please him,

  and those who love him are filled with his law.

  17Those who fear the Lord prepare their hearts,

  and humble themselves before him.

  18Let us fall into the hands of the Lord,

  but not into the hands of mortals;

  for equal to his majesty is his mercy,

  and equal to his name are his works.e

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  a Or trials

  b Other ancient authorities add in sickness and poverty put your trust in him

  c Other ancient authorities add For his reward is an everlasting gift with joy.

  d Gk of him

  e Syr: Gk lacks this line

  2.1–18 A poem of three stanzas introduces the theme of testing and elaborates on the need to remain obedient to the law. The theme of testing, or undergoing trial, is common in the OT and recurs throughout Sirach. See the wisdom poem in 6.18–31; cf. Gen 22; 39–50; Job; Daniel; Wis 2.17.

  2.1 My child, a typical introduction for a unit of instructional material in wisdom literature. It recurs periodically throughout Sirach.

  2.10 The generations of old supply examples of the faithful. See Ben Sira’s own list in chs. 44–50.

  2.11 Compassionate and merciful, taken from Ex 34.6–7. The theme of the Lord’s compassion is common in Psalms and the prophets. See Pss 86.5, 15; 103.3–4; 145.8–9; Joel 2.13. That the Lord saves in time of distress those who call upon him is another theme common to Psalms that recurs in Sirach. See 4.6; 11.12–13, 22; 21.5; 33.1; 34.15; 35.16–26; 39.33; 48.20; Ex 22.23; Pss 34; 57; 61; 81.7. Wisdom also rescues those in trouble (Wis 10.9).

  2.12–14 Woe to, a prophetic formula. Although a “wisdom teacher,” Ben Sira perceives his activity as akin to that of the prophets; cf. 24.30–34.

  2.14 The Lord’s reckoning, times in life when accounts will be settled, usually in chastisement or punishment for wrongdoing. This is a traditional notion about divine rewards and punishment in support of piety and in answer to the question of why sinners prosper; it does not refer to a day of divine judgment after life or at the end of history. See 5.1–8; 16.5–23.

  2.18 Equal to his name, a play on the Hebrew term “Merciful One,” referring to the Lord in Ex 34.6.

  SIRACH 3

  Duties toward Parents

  1Listen to me your father, O children; act accordingly, that you may be kept in safety.

  Listen to me your father, O children;

  act accordingly, that you may be kept in saf
ety.

  2For the Lord honors a father above his children,

  and he confirms a mother’s right over her children.

  3Those who honor their father atone for sins,

  4and those who respect their mother are like those who lay up treasure.

  5Those who honor their father will have joy in their own children,

  and when they pray they will be heard.

  6Those who respect their father will have long life,

  and those who honora their mother obey the Lord;

  7they will serve their parents as their masters.b

  8Honor your father by word and deed,

  that his blessing may come upon you.

  9For a father’s blessing strengthens the houses of the children,

  but a mother’s curse uproots their foundations.

  10Do not glorify yourself by dishonoring your father,

  for your father’s dishonor is no glory to you.

  11The glory of one’s father is one’s own glory,

  and it is a disgrace for children not to respect their mother.

  12My child, help your father in his old age,

  and do not grieve him as long as he lives;

  13even if his mind fails, be patient with him;

  because you have all your faculties do not despise him.

  14For kindness to a father will not be forgotten,

  and will be credited to you against your sins;

  15in the day of your distress it will be remembered in your favor;