39.2–3 Parables, the metaphors, similes, and comparisons typical of wisdom discourse. The Hebrew is missing, but probably used the term meshalim, a general designation for wisdom sayings of all kinds, including proverbs, riddles, rhetorical questions, and maxims.
39.6 Spirit of understanding, an application of a prophetic idiom (speaking by the spirit of God) to the accomplished scribe. The wisdom he pours forth, however, is said to be his own. Cf. 24.27.
39.8–11 This small section anticipates Ben Sira’s introduction to his famous praise of the ancestors in chaps. 44–50; see esp. 44.14–15. That the congregation will proclaim the speaker’s praise refers to honor as the scribe’s ultimate reward. Honor was the public recognition of one’s status and of behavior and accomplishments appropriate to one’s social position. Honor before the congregation or people is a theme in Sirach; see 1.24; 1.30 and note; 7.7, 14; 15.5–6; 21.17; 24.2; 33.19; 44.15. The last passage is a close parallel to 39.10. Leave a name, be remembered, the Jewish correlate to the Greek notion of immortality.
39.12–35 A lengthy poem in praise of the works of the Lord (vv. 16–31) introduced by an invitation to recite it (vv. 12–15) and concluded by a personal statement from the author (vv. 32–35). The poem follows upon the description of the scribe in vv. 1–11 as if to exemplify Ben Sira’s own accomplishments.
39.12–15 The metaphors used to depict the author’s thoughts and the congregation’s recitation, being full like the full moon, sending out fragrance, and putting forth blossoms, are reminiscent of the flourishing of wisdom in 24.13–34.
39.16–31 The hymn of praise focuses upon the works of the Lord in both creation and history and argues that the works are good for the godly but turn to vengeance for sinners.
39.16 That the works are very good is a common view in the traditions of wisdom; see 16.26–29; Gen 1. The appointed time, a divine visitation as planned and in keeping with the calendrical ordering of natural and historical events; see 16.18; 36.10; 39.34; 48.10.
39.17 The waters stood in a heap. Cf. Ex 15.8.
39.22 The image of inundation, which may allude to the flooding of the Nile, also occurs in 24.25–27, 30–33.
39.23 Land into salt alludes to Sodom and Gomorrah. Cf. Gen 13.10; 19.24–28; Deut 29.23; Ps 107.34; Wis 10.7.
39.28–31 A catalog of geophysical and natural phenomena that obey their creator to punish the ungodly. The list is reminiscent of the exodus plagues. Cf. a similar view in Wis 16.24–19.22.
39.32–35 A first-person signature that reveals Ben Sira’s self-understanding as a scribe on the model of vv. 1–11 and expressly mentions creative writing (in addition to collecting or copying) as a scribal accomplishment. This pride of authorship is a clear indication of Hellenistic influence.
SIRACH 40
Human Wretchedness
1Hard work was created for everyone,
and a heavy yoke is laid on the children of Adam,
from the day they come forth from their mother’s womb
until the day they return toa the mother of all the living.b
2Perplexities and fear of heart are theirs,
and anxious thought of the day of their death.
3From the one who sits on a splendid throne
to the one who grovels in dust and ashes,
4from the one who wears purple and a crown
to the one who is clothed in burlap,
5there is anger and envy and trouble and unrest,
and fear of death, and fury and strife.
And when one rests upon his bed,
his sleep at night confuses his mind.
6He gets little or no rest;
he struggles in his sleep as he did by day.c
He is troubled by the visions of his mind
like one who has escaped from the battlefield.
7At the moment he reaches safety he wakes up,
astonished that his fears were groundless.
8To all creatures, human and animal,
but to sinners seven times more,
9come death and bloodshed and strife and sword,
calamities and famine and ruin and plague.
10All these were created for the wicked,
and on their account the flood came.
11All that is of earth returns to earth,]
and what is from above returns above.d
Injustice Will Not Prosper
12All bribery and injustice will be blotted out,
but good faith will last forever.
13The wealth of the unjust will dry up like a river,
and crash like a loud clap of thunder in a storm.
14As a generous person has cause to rejoice,
so lawbreakers will utterly fail.
15The children of the ungodly put out few branches;
they are unhealthy roots on sheer rock.
16The reeds by any water or river bank
are plucked up before any grass;
17but kindness is like a garden of blessings,
and almsgiving endures forever.
The Joys of Life
18Wealth and wages make life sweet,e
but better than either is finding a treasure.
19Children and the building of a city establish one’s name,
but better than either is the one who finds wisdom.
Cattle and orchards make one prosperous;f
but a blameless wife is accounted better than either.
20Wine and music gladden the heart,
but the love of friendsg is better than either.
21The flute and the harp make sweet melody,
but a pleasant voice is better than either.
22The eye desires grace and beauty,
but the green shoots of grain more than either.
23A friend or companion is always welcome,
but a sensible wifeh is better than either.
24Kindred and helpers are for a time of trouble,
but almsgiving rescues better than either.
25Gold and silver make one stand firm,
but good counsel is esteemed more than either.
26Riches and strength build up confidence,
but the fear of the Lord is better than either.
There is no want in the fear of the Lord,
and with it there is no need to seek for help.
27The fear of the Lord is like a garden of blessing,
and covers a person better than any glory.
The Disgrace of Begging
28My child, do not lead the life of a beggar;
it is better to die than to beg.
29When one looks to the table of another,
one’s way of life cannot be considered a life.
One loses self-respect with another person’s food,
but one who is intelligent and well instructed guards against that.
30In the mouth of the shameless begging is sweet,
but it kindles a fire inside him.
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a Other Gk and Lat authorities read are buried in
b Heb: Gk of all
c Arm: Meaning of Gk uncertain
d Heb Syr: Gk Lat from the waters returns to the sea
e Heb: Gk Life is sweet for the self-reliant worker
f Heb Syr: Gk lacks but better…prosperous
g Heb: Gk wisdom
h Heb Compare Syr: Gk wife with her husband
40.1–11 A somber reflection on miseries that affect all people, good and bad, with an attempt to see them in the light of the theodicy proposed in 39.16–31.
40.1 Work was created, an allusion to Gen 3.17–19. Eve is referred to as the mother of all the living in Gen 3.20; here the reference is to the earth, to which all must return (Gen 3.19; cf. Sir 16.30).
40.9 Ben Sira’s Deuteronomic theology insists that sinners will have it worse than the righteous; cf. 39.25.
40.10 Flood alludes to the story in Gen 6–8; see Gen 6.7, 17.
40.11 What is
from above returns above, probably the life-breath of God. Cf. Gen 2.7; Eccl 12.7.
40.12–17 An affirmation that good faith (v. 12) and almsgiving (v. 17) are lasting values; it is only ungodliness that will come to naught. A further reflection of Ben Sira’s Deuteronomic viewpoint.
40.18–27 A reflection on the good things in life composed as a unit of ten sayings that develop the comparative degree, frequently called the “better than” proverb, an ancient form of proverbial wisdom. The poem comes to a climax in vv. 26–27 with the thought that the fear of the Lord is better than any other good.
40.27 Garden of blessing (Greek), “Eden of blessing” (Hebrew), an allusion to Gen 2.15.
40.28–30 Several sayings warn against begging. It is improbable that the students of Ben Sira would need to be warned against leading the life of a beggar owing to economic exigency, given the elitist constituency of the profession. The poor might have meager possessions (cf. 29.21–22), but begging constituted a form of social death.
SIRACH 41
Concerning Death
1O death, how bitter is the thought of you
to the one at peace among possessions,
who has nothing to worry about and is prosperous in everything,
and still is vigorous enough to enjoy food!
2O death, how welcome is your sentence
to one who is needy and failing in strength,
worn down by age and anxious about everything;
to one who is contrary, and has lost all patience!
3Do not fear death’s decree for you;
remember those who went before you and those who will come after.
4This is the Lord’s decree for all flesh;
why then should you reject the will of the Most High?
Whether life lasts for ten years or a hundred or a thousand,
there are no questions asked in Hades.
The Fate of the Wicked
5The children of sinners are abominable children,
and they frequent the haunts of the ungodly.
6The inheritance of the children of sinners will perish,
and on their offspring will be a perpetual disgrace.
7Children will blame an ungodly father,
for they suffer disgrace because of him.
8Woe to you, the ungodly,
who have forsaken the law of the Most High God!
9If you have children, calamity will be theirs;
you will beget them only for groaning.
When you stumble, there is lasting joy;a
and when you die, a curse is your lot.
10Whatever comes from earth returns to earth;
so the ungodly go from curse to destruction.
11The human body is a fleeting thing,
but a virtuous name will never be blotted out.b
12Have regard for your name, since it will outlive you
longer than a thousand hoards of gold.
13The days of a good life are numbered,
but a good name lasts forever.
14My children, be true to your training and be at peace;
hidden wisdom and unseen treasure—
of what value is either?
A Series of Contrasts
15Better are those who hide their folly
than those who hide their wisdom.
16Therefore show respect for my words;
for it is not good to feel shame in every circumstance,
nor is every kind of abashment to be approved.c
17Be ashamed of sexual immorality, before your father or mother;
and of a lie, before a prince or a ruler;
18of a crime, before a judge or magistrate;
and of a breach of the law, before the congregation and the people;
of unjust dealing, before your partner or your friend;
19and of theft, in the place where you live.
Be ashamed of breaking an oath or agreement,d
and of leaning on your elbow at meals;
of surliness in receiving or giving,
20and of silence, before those who greet you;
of looking at a prostitute,
21and of rejecting the appeal of a relative;
of taking away someone’s portion or gift,
and of gazing at another man’s wife;
22of meddling with his servant-girl—
and do not approach her bed;]
of abusive words, before friends—
and do not be insulting after making a gift.
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a Heb: Meaning of Gk uncertain
b Heb: Gk People grieve over the death of the body, but the bad name of sinners will be blotted out
c Heb: Gk and not everything is confidently esteemed by everyone
d Heb: Gk before the truth of God and the covenant
41.1–4 A meditation on the thought of dying recognizes its gravity (vv. 1–2) but recommends its acceptance without fear (vv. 3–4).
41.4 The Lord’s decree. Cf. Gen 3.19.
41.5–14 A set of reflections on the fate of the ungodly (vv. 5–10) in contrast to the memorial of the godly (vv. 11–14).
41.6 That a perpetual disgrace rests upon sinners and their children was a very serious consideration in the light of Jewish concern for progeny, memorial, and honor. The thought that disgrace continues in one’s children is developed in Wis 3.12–13, 16–19; 4.3–6.
41.13 To have a good name, or honorable reputation, and to be remembered by subsequent generations was the Jewish way of transcending death. See 39.11.
41.14 The thought seems to be that, in view of the previous reflections about death, one need not do more to assure lasting honor than be true to one’s training. V. 14b is an exact quotation in Greek of 20.30: one needs to use one’s training for it to be beneficial.
41.15–42.8 A poem in two stanzas on the topic of shame, consisting of an introduction (41.15–16), a stanza on shameful behavior (41.17–42.1a), and a stanza on things about which one should not be ashamed (42.1b–8). The poem uses the language of honor and shame customary for the public recognition of shared values in ancient societies, but it mentions such a mixture of actions and attitudes that one cannot be sure whose values Ben Sira had in mind. A curious twist in the second stanza is that many of these items may actually have been matters about which many were ashamed. Most of the actions contained here (sexual morality, business dealings, and speech) are important subjects in the book.
SIRACH 42
1Be ashamed of repeating what you hear,
and of betraying secrets.
Then you will show proper shame,
and will find favor with everyone.
Of the following things do not be ashamed,
and do not sin to save face:
2Do not be ashamed of the law of the Most High and his covenant,
and of rendering judgment to acquit the ungodly;
3of keeping accounts with a partner or with traveling companions,
and of dividing the inheritance of friends;
4of accuracy with scales and weights,
and of acquiring much or little;
5of profit from dealing with merchants,
and of frequent disciplining of children,
and of drawing blood from the back of a wicked slave.
6Where there is an untrustworthy wife, a seal is a good thing;
and where there are many hands, lock things up.
7When you make a deposit, be sure it is counted and weighed,
and when you give or receive, put it all in writing.
8Do not be ashamed to correct the stupid or foolish
or the aged who are guilty of sexual immorality.
Then you will show your sound training,
and will be approved by all.
Daughters and Fathers
9A daughter is a secret anxiety to her father,
and worry over her robs him of sleep;
when she is young,
for fear she may not marry,
or if married, for fear she may be disliked;
10while a virgin, for fear she may be seduced
and become pregnant in her father’s house;
or having a husband, for fear she may go astray,
or, though married, for fear she may be barren.
11Keep strict watch over a headstrong daughter,
or she may make you a laughingstock to your enemies,
a byword in the city and the assembly ofa the people,
and put you to shame in public gatherings.b
See that there is no lattice in her room,
no spot that overlooks the approaches to the house.c
12Do not let her parade her beauty before any man,
or spend her time among married women;d
13for from garments comes the moth,
and from a woman comes woman’s wickedness.
14Better is the wickedness of a man than a woman who does good;
it is woman who brings shame and disgrace.
The Works of God in Nature
15I will now call to mind the works of the Lord,
and will declare what I have seen.
By the word of the Lord his works are made;
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