Book of Sirach

The Book of Sirach (/ˈsaɪræk/)[lower-alpha 1] or Ecclesiasticus (/ɪˌkliːziˈæstɪkəs/; abbreviated Ecclus.),[3] is a Jewish work, originally in Hebrew, of ethical teachings, from approximately 200 to 175 BC, written by the Judahite scribe Ben Sira of Jerusalem, on the inspiration of his father Joshua son of Sirach, sometimes called Jesus son of Sirach or Yeshua ben Eliezer ben Sira.

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In Egypt, it was translated into Greek by the author's unnamed grandson, who added a prologue. This prologue is generally considered the earliest witness to a canon of the books of the prophets, and thus the date of the text is the subject of intense scrutiny. The book itself is the largest wisdom book from antiquity to have survived.[4]

Canonical status
"Alle Weiſsheit ist bey Gott dem Herren..." (modern spelling: Alle Weisheit ist bei Gott dem Herrn) (Sirach, first chapter, German translation), anonymous artist 1654

Sirach is accepted as part of the canon by Catholics, Eastern Orthodox, and most Oriental Orthodox Christians. The Anglican tradition considers Sirach (which was published with other Greek Jewish books in a separate section of the King James Bible) among the apocryphal books, and read them "for example of life and instruction of manners; but yet [do] not apply them to establish any doctrine."[5] The Lutheran Churches take a similar position. It was cited in some writings in early Christianity. There are claims that it is cited in the Epistle of James, and also the non-canonical Didache (iv. 5) and Epistle of Barnabas (xix. 9). Clement of Alexandria and Origen quote from it repeatedly, as from a γραφή (Scripture).[1] The Catalogue of Cheltenham, Pope Damasus I,[6] the Councils of Hippo (393) and Third Council of Carthage (397), Pope Innocent I, the second Council of Carthage (419), the Council of Florence (1442)[7] and Augustine all regarded it as canonical, although Jerome, Rufinus of Aquileia and the Council of Laodicea ranked it instead as an ecclesiastical book.[1] The Apostolic Canons (not recognized by the Catholic Church) stated as venerable and sacred the Wisdom of Sirach.[8] Pope Innocent I officially confirmed the canon of the Bible shortly after the Third Council of Carthage.[6] The Catholic Church then reaffirmed Sirach and the other deuterocanonical books in 1546 during the fourth session of the Council of Trent, and attached an excommunication to the denial of their scriptural status.[9][1]

Sirach is not part of the Jewish canon, once thought to have been established at the hypothetical Council of Jamnia, perhaps due to its late authorship,[10] although it is not clear that the canon was completely closed at the time of Ben Sira.[11] Others have suggested that Ben Sira's self-identification as the author precluded it from attaining canonical status, which was reserved for works that were attributed (or could be attributed) to the prophets,[12] or that it was denied entry to the canon as a rabbinical counter-reaction to its embrace by the nascent Christian community.[13]

Some Jews in the diaspora considered Sirach scripture. For instance, the Greek translation made by Ben Sira's grandson was included in the Septuagint, the 2nd-century BC Greek version of the Hebrew scriptures used by Diaspora Jews, through which it became part of the Greek canon. The multiplicity of manuscript fragments uncovered in the Cairo Genizah evince its authoritative status among Egyptian Jewry until the Middle Ages.[14]

Because it was excluded from the Jewish canon, Sirach was not counted as being canonical in Churches originating from the Reformation, although some retained the book in an appendix to the Bible called Apocrypha.

Structure

As with other wisdom books, there is no easily recognizable structure in Sirach; in many parts it is difficult to discover a logical progression of thought or to discern the principles of arrangement.[4] However, a series of six poems about the search for and attainment of wisdom (1:1–10, 4:11–19; 6:18–37; 14:20–15:10; 24:1–33; and 38:24–39:11) divide the book into something resembling chapters, although the divisions are not thematically based.[4] The exceptions are the first two chapters, whose reflections on wisdom and fear of God provide the theological framework for what follows, and the last nine chapters, which function as a sort of climax, first in an extended praise of God's glory as manifested through creation (42:15–43:33) and second in the celebration of the heroes of ancient Israel's history dating back to before the Great Flood through contemporary times (see previous section).[4]

Despite the lack of structure, there are certain themes running through the Book that reappear at various points. The New Oxford Annotated Apocrypha identifies ten major recurring topics:

  1. The Creation: 16:24–17:24; 18:1–14; 33:7–15; 39:12–35; & 42:15–43:33
  2. Death: 11:26–28; 22:11–12; 38:16–23; & 41:1–13
  3. Friendship: 6:5–17; 9:10–16; 19:13–17; 22:19–26; 27:16–21; & 36:23–37:15
  4. Happiness: 25:1–11; 30:14–25; and 40:1–30
  5. Honor and shame: 4:20–6:4; 10:19–11:6; & 41:14–42:8
  6. Money matters: 3:30–4:10; 11:7–28; 13:1–14:19; 29:1–28; and 31:1–11
  7. Sin: 7:1–17; 15:11–20; 16:1–17:32; 18:30–19:3; 21:1–10; 22:27–23:27; & 26:28–28:7
  8. Social justice: 4:1–10; 34:21–27; & 35:14–26
  9. Speech: 5:6, 9–15; 18:15–29; 19:4–17; 20:1–31; 23:7–15; 27:4–7, 11–15; & 28:8–26
  10. Women: (9:1–9; 23:22–27; 25:13–26:27; 36:26–31; & 42:9–14[4][15]

Contents
Illustration for Sirach, c. 1751

The Wisdom of Sirach is a collection of ethical teachings. Thus Sirach, sometimes called Ecclesiasticus, closely resembles Proverbs, except that, unlike the latter, it is presented as the work of a single author, not an anthology of maxims drawn from various sources, presented in verse form. The question of which apothegms actually originated with Sirach is open to debate, although scholars tend to regard him as a compiler or anthologist.[4]

The teachings are applicable to all conditions of life: to parents and children, to husbands and wives, to the young, to masters, to friends, to the rich, and to the poor. Many of them are rules of courtesy and politeness; and a still greater number contain advice and instruction as to the duties of man toward himself and others, especially the poor, as well as toward society and the state, and most of all toward God.

Wisdom, in Ben Sira's view, is synonymous with the fear of God, and sometimes is identified in the text with adherence to the Mosaic law. The maxims are expressed in exact formulas, and are illustrated by striking images. They show a profound knowledge of the human heart, the disillusionment of experience, a fraternal sympathy with the poor and the oppressed.

By contrast some feel Sirach exhibits little compassion for either women or slaves. He advocates distrust and possessiveness over women,[16] and the harsh treatment of slaves (which presupposes the validity of slavery as an institution),[17] positions which are not only difficult for modern readers, but cannot be completely reconciled with the social milieu at the time of its composition.[18]

The book contains the only instance in Biblical teaching of an explicit recommendation of physicians. This is a direct challenge against the traditional idea that illness and disease was seen as penalty for sin.[19]

As in Ecclesiastes, two opposing tendencies war in the author: the faith and the morality of olden times, which are stronger than all argument, and an Epicureanism of modern date. Occasionally Sirach digresses to attack theories which he considers dangerous; for example, that man has no freedom of will, and that God is indifferent to the actions of mankind and does not reward virtue. Some of the refutations of these views are developed at considerable length.

Through these ethical chapters runs the prayer of Israel imploring God to gather together his scattered children, to bring to fulfilment the predictions of the Prophets, and to have mercy upon his Temple and his people. The book concludes with a justification of God, whose wisdom and greatness are said to be revealed in all God's works as well as in the history of Israel. These chapters are completed by the author's signature, and are followed by two hymns, the latter apparently a sort of alphabetical acrostic.

Of particular interest to biblical scholars are Chapters 44–50, in which Ben Sira praises "men of renown, and our fathers in their generation", starting from the antediluvian Enoch and continuing through to "Simon, the high priest, son of Onias" (300–270 BCE). Within this recitation, Ben Sira identifies, either directly or indirectly, each of the books of the Old Testament that would eventually become canonical, with the apparent exception of only Ezra, Daniel, Ruth, Esther, and perhaps Chronicles.[20] The ability to date the composition of Sirach within a few years given the autobiographical hints of Ben Sira and his grandson (author of the introduction to the work) provides great insight regarding the historical development and evolution of the Jewish canon.[21]

Authorship and translation
Illustration of the high priest Jesus Sirach in the Secret Book of Honour of the Fugger by Jörg Breu the Younger, 1545–1549

Joshua ben Sirach, or, according to the Greek text "Jesus the son of Sirach of Jerusalem", was a Judahite scribe who had been living in Jerusalem, and may have authored the work in Alexandria, Egypt c. 180–175 BCE, where he is thought to have established a school.[4] Ben Sirach is unique among all Old Testament and Apocryphal writers in that he signed his work.[1]

The Prologue, attributed to Ben Sira's grandson and dated to 132 BCE, is generally considered the earliest witness to a canon of the books of the prophets. Thus the date of the text, has been the subject of intense scrutiny by biblical scholars.[22][23][24]

Joshua ben Sirach's grandson was in Egypt, translating and editing after the usurping Hasmonean line had definitively ousted Simon's heirs in long struggles and was finally in control of the High Priesthood in Jerusalem. Comparing the Hebrew and Greek versions shows that he altered the prayer for Simon and broadened its application ("may He entrust to us his mercy"), in order to avoid closing a work praising God's covenanted faithfulness on an unanswered prayer.[24]

The Greek translator states in his preface that he was the grandson of the author, and that he came to Egypt in the thirty-eighth year of the reign of "Euergetes". This epithet was borne by only two of the Ptolemies. Of these, Ptolemy III Euergetes reigned only twenty-five years (247–222 BCE) and thus Ptolemy VIII Euergetes must be intended; he ascended the throne in the year 170 BCE, together with his brother Ptolemy VI Philometor, but he soon became sole ruler of Cyrene, and from 146 to 117 BCE held sway over all Egypt. He dated his reign from the year in which he received the crown (i.e., from 170 BCE). The translator must therefore have gone to Egypt in 132 BCE.[25]

The translation into Greek is believed to have been done after 117 BCE.[26]

Language and alternative titles

The "Book of ben Sirach" (ספר בן סירא, Sefer ben Sira') was originally written in Hebrew, and was also known in Hebrew as the "Proverbs of ben Sirach" (משלי בן סירא, Mišley ben Sira') or the "Wisdom of ben Sirach" (חכמת בן סירא, Ḥokhmat ben Sira'). The book was not accepted into the Hebrew Bible and the original Hebrew text was not preserved in the Jewish canon. However, various original Hebrew versions have since been recovered, including fragments recovered within the Dead Sea Scrolls and the Cairo Genizah, the latter of which includes fragments from six separate manuscripts.[27]

The Greek translation was accepted in the Septuagint under the (abbreviated) name of the author: Sirakh (Σιραχ). Some Greek manuscripts give as the title the "Wisdom of Iēsous Son of Sirakh" or in short the "Wisdom of Sirakh". The older Latin versions were based on the Septuagint, and simply transliterated the Greek title in Latin letters: Sirach. In the Vulgate the book is called Liber Iesu filii Sirach ("Book of Joshua Son of Sirach").

The Greek Church Fathers also called it the "All-Virtuous Wisdom", while the Latin Church Fathers, beginning with Cyprian,[28] termed it Ecclesiasticus because it was frequently read in churches, leading the early Latin Fathers to call it liber ecclesiasticus (Latin and Latinised Greek for "church book"). Similarly, the Nova Vulgata and many modern English translations of the Apocrypha use the title Ecclesiasticus, literally "of the Church" because of its frequent use in Christian teaching and worship.

The Babylonian Talmud occasionally cites Ben-Sira (Sanhedrin 100b; Hagigah 13a, Baba Bathra 98b, etc.), but even so, it only paraphrases his citations, without quoting from him verbatim. This is shown by comparing fragmented texts of the original Hebrew "Book of Wisdom" (Ecclesiasticus) discovered in Qumran with the same quotes as given in the Babylonian Talmud.

Date and historical significance

Considering the average length of two generations, Sirach's date must fall in the first third of the 2nd century BCE. Furthermore, Sirach contains a eulogy of "Simon the High Priest, the son of Onias, who in his life repaired the House" (50:1). Festschrift M. Gilbert and other scholars posit that this seems to have formed the original ending of the text, and that Chapters 50 (from verse 2) and 51 are later interpolations.[29] Under this theory, the second High Priest Simon (died 196 BCE) would have been intended, and the composition would have concluded shortly thereafter, given that struggles between Simon's successors (175–172 BCE) are not alluded to in the book, nor is the persecution of the Jews by Antiochus IV Epiphanes (168 BCE).[30][31]

Manuscripts

The work of Sirach is presently known through various versions, which scholars still struggle to disentangle.[32]

The Greek version of Sirach is found in many codices of the Septuagint.[32]

As early as 1896, several substantial Hebrew texts of Sirach, copied in the 11th and 12th centuries, were found in the Cairo Geniza (a synagogue storage room for damaged manuscripts). Although none of these manuscripts is complete, together they provide the text for about two-thirds of the Wisdom of Sirach. According to scholars including Solomon Schechter and Frederic Kenyon, this shows that the book was originally written in Hebrew.[33][34]

Masada room 1109: Discovery site of Ben Sira scroll (MasSir)

In the 1950s and 1960s various of portions of Sirach were found in Dead Sea-area excavations. Two such discoveries were among the Qumran scrolls, both fragmentary parchment scrolls from the Early Roman (Herodian) period (40 BCE – 70 CE): 2Q18 (2QSir) containing Sir 6:14–15, 20–31and 11Q5 (11QPsa) containing about one-fourth of the Masoratic psalms plus others, including one found in Sir 51. The largest and oldest scroll, Mas1H (MasSir), also a fragmentary parchment scroll but dated in the Late Hellenistic (Hasmonean) period (167–40 BCE)[35] containing most of Sir 39:27–44:17,[36] was discovered at Masada, the Jewish fortress destroyed by the Romans in 73 CE. These early Hebrew texts are in substantial agreement with the Hebrew texts discovered in Cairo, although there are numerous minor textual variants. With these findings, scholars are now more confident that the Cairo texts are reliable witnesses to the Hebrew original.[37][38]

Theological significance

Influence in Jewish doctrine and liturgy
Hebrew translation of Sirach, 1814

Although excluded from the Jewish canon, Sirach was read and quoted as authoritative from the beginning of the rabbinic period. There are numerous citations to Sirach in the Talmud and works of rabbinic literature (as "ספר בן סירא", e.g., Hagigah 13a, Niddah 16b; Ber. 11b). Some of those (Sanhedrin 100b) record an unresolved debate between R'Joseph and Abaye as to whether it is forbidden to read the book of Sirach, wherein Abaye repeatedly draws parallels between statements in Sirach cited by R'Joseph as objectionable and similar statements appearing in canonical books.[39]

Sirach may have been used as a basis for two important parts of the Jewish liturgy. In the Mahzor (High Holiday prayer book), a medieval Jewish poet may have used Sirach as the basis for a poem, Mar'e Kohen, in the Yom Kippur musaf ("additional") service for the High Holidays.[40] Yosef Tabori questioned whether this passage in Sirach is referring at all to Yom Kippur, and thus argued it cannot form the basis of this poem.[41] Some early 20th-century scholars also argued that the vocabulary and framework used by Sirach formed the basis of the most important of all Jewish prayers, the Amidah, but that conclusion is disputed as well.[42]

Current scholarship takes a more conservative approach. On one hand, scholars find that "Ben Sira links Torah and wisdom with prayer in a manner that calls to mind the later views of the Rabbis", and that the Jewish liturgy echoes Sirach in the "use of hymns of praise, supplicatory prayers and benedictions, as well as the occurrence of [Biblical] words and phrases [that] take on special forms and meanings."[43] However, they stop short of concluding a direct relationship existed; rather, what "seems likely is that the Rabbis ultimately borrowed extensively from the kinds of circles which produced Ben Sira and the Dead Sea Scrolls ...."[43]

New Testament

Some scholars, such as Dr. Clayton N. Jefford, have argued that there are several allusions to the Wisdom of Sirach in the New Testament. These include the Virgin Mary's Magnificat in Luke 1:52 following Sirach 10:14; the description of the seed in Mark 4:5, 16–17 following Sirach 40:15; the statement by Jesus in Matthew 7:16, 20 following Sirach 27:6;[44] and James 1:19 quoting Sirach 5:11.[45]

The distinguished patristic scholar Henry Chadwick has said that in Matthew 11:28 Jesus was directly quoting Sirach 51:27,[46] however, it appears that Chadwick cited these verses incorrectly because Jesus quotes Sirach 51:34 at Matthew 11:29. Additionally, compare Matthew 6:12 – "And forgive us our debts, as we forgive our debtors" – with Sirach 28:2; "Forgive your neighbor a wrong, and then, when you petition, your sins will be pardoned."[46]

Messianic interpretation by Christians
Jesus Ben Sirach, 1860 woodcut by Julius Schnorr von Karolsfeld, a Lutheran

Some Christians regard the catalogue of famous men in Sirach as containing several messianic references. The first occurs during the verses on David. Sirach 47:11 reads "The Lord took away his sins, and exalted his power for ever; he gave him the covenant of kings and a throne of glory in Israel." This references the covenant of 2 Samuel 7, which pointed toward the Messiah. "Power" (Hebrew qeren) is literally translated as 'horn'. This word is often used in a messianic and Davidic sense (e.g. Ezekiel 29:21, Psalms 132:17, Zechariah 6:12, Jeremiah 33:15). It is also used in the Benedictus to refer to Jesus ("and has raised up a horn of salvation for us in the house of his servant David").[47]

Another verse (47:22) that Christians interpret messianically begins by again referencing 2 Samuel 7. This verse speaks of Solomon and goes on to say that David's line will continue forever. The verse ends stating that "he gave a remnant to Jacob, and to David a root of his stock." This references Isaiah's prophecy of the Messiah: "There shall come forth a shoot from the stump of Jesse, and a branch shall grow out of his roots"; and "In that day the root of Jesse shall stand as an ensign to the peoples; him shall the nations seek…" (Isaiah 11:1, 10).[48]

References in Sirach and pre-modern texts

Note: verse numbers may vary slightly between versions.

  • Aesop's fable of The Two Pots referenced at Sirach 13:2–3[49][50]
  • The Egyptian Satire of the Trades (written during the Middle Kingdom of Egypt, between 2025 and 1700 BCE), or another work in that tradition[51] referenced at Sirach 38:24–39:11[52]
  • The treatises of Zara Yaqob, Emperor of Ethiopia, on the nature and power of the Virgin Mary quotes Sirach 3:30, "Water extinguishes a burning fire and almsgiving atones for sin."[53]
  • The Kebra Nagast chapter 88 quotes the Book of Sirach 15:16–17.
  • Bede quotes Ecclesiasticus 32:1 in the Lives of the Abbots of Weremouth and Jarrow.
  • The third song O Tod, wie bitter bist du of Vier ernste Gesänge quotes the Book of Sirah 41:1–3.

References in culture
  • The opening lines of Chariots of Fire, Best Picture at the 1982 Academy Awards, is from Sirach 44:1: "Let us now praise famous men, and our fathers that begat us."[54]
  • In "Canon Alberic's Scrap-Book", the first ghost story in his first published collection, M. R. James has his protagonist, Dennistoun, quote lines from Ecclesiasticus 39:28: "Some spirits there be that are created for vengeance, and in their fury lay on sore strokes."
  • "Their name liveth for evermore" is a phrase from the King James Bible, forming the second half of a line in Sirach 44:14, widely inscribed on war memorials.
  • The title of James Agee and Walker Evans's book Let Us Now Praise Famous Men is taken from Sirach 44:1.
  • Ecclesiasticus 43:11–26 was recited at the 2021 funeral of Prince Philip by the Dean of Windsor.

See also
  • Roy Kinneer Patteson Jr.
  • David Kohn
  • Development of the Hebrew Bible canon
  • The road to hell is paved with good intentions

Notes
  1. Hebrew: ספר בן-סירא, romanized: Sēper ben-Sîrāʾ; also The Wisdom of Jesus the Son of Sirach,[1] The Wisdom of Sirach, or simply Ben Sira[2] or Sirach.
  1. "Sirach, The Wisdom of Jesus the Son of". Jewish Encyclopedia. 1906. Retrieved 22 January 2022.
  2. "Book of Ben Sira". BibleStudyTools.com. Salem Communications Corporation. Retrieved 2013-10-25.
  3. Gigot, Francis (1909). Ecclesiasticus. The Catholic Encyclopedia. Vol. 5. New York: Robert Appleton Company.
  4. Harrington, Daniel J. (2001). Michael Coogan (ed.). Ecclesiasticus, or the Wisdom of Jesus, Son of Sirach. The New Oxford Annotated Bible: With the Apocryphal/Deuterocanonical Books (4th ed.). New York: Oxford University Press. pp. 99–101. ISBN 019528478X.
  5. "Canon VI. Of the Sufficiency of the Holy Scriptures for salvation. The Thirty-Nine Articles of Religion". Church Society. Retrieved 25 July 2014.
  6. Westcott, Brooke Foss (2005). A general survey of the history of the canon of the New Testament Page 570 (6th ed.). Eugene, OR: Wipf & Stock. ISBN 1597522392.
  7. "Session 11–4 February 1442".
  8. in Trullo, Council. The Apostolic Canons. Canon 85. newadvent. Retrieved 12 October 2016.
  9. Council of Trent, Session IV, 1546
  10. Manhardt,Laurie, Ph.D., Come and See Wisdom: Wisdom of the Bible, p. 173 (Emmaus Road Publishing 2009), ISBN 978-1931018555.
  11. Ska, Jean Louis, The Exegesis of the Pentateuch: Exegetical Studies and Basic Questions, pp. 184–195 (Mohr Siebeck Tübingen 2009), ISBN 978-3161499050.
  12. Mulder, Otto, Simon the High Priest in Sirach 50, p. 3 fn. 8 (Koninkliijke Brill nv 2003), ISBN 978-9004123168 ("The highly esteemed book of Ben Sira is not sacred Scripture [because] 'the author was known to have lived in comparatively recent times, in an age when, with the death of the last prophets, the holy spirit had departed from Israel.").
  13. Sulmasy, Daniel P., M.D. The Rebirth of the Clinic: An Introduction to Spirituality in Health Care, p. 45 (Georgetown Univ. Press 2006), ISBN 978-1589010956.
  14. Harrington, Daniel J. (1999). Invitation to the Apocrypha. Grand Rapids, Mich. [u.a.]: Eerdmans. p. 90. ISBN 0802846335.
  15. Trenchard, Warren C. (1982). Ben Sira's View of Woman: A Literary Analysis. Chico, CA: Scholars Press.
  16. See, e.g, Sir 42:12–14, especially v. 14a ("Better the wickedness of a man than the goodness of a woman."); Sir 22:3 ("A father is disgraced by producing an ignorant son, But a daughter is born to his loss."). For these translations, see Trenchard, Ben Sira's View of Women, pp. 147, 135 respectively. Sirach also has some neutral and positive remarks about women, e.g., 7:27; 36:24–25.
  17. See: Sirach 33:24–28 ("Fodder and a stick and burdens for an ass;bread and discipline and work for a servant.[25] Set your slave to work, and you will find rest; leave his hands idle, and he will seek liberty. [26] Yoke and thong will bow the neck, and for a wicked servant there are racks and tortures ... Set him to work, as is fitting for him, and if he does not obey, make his fetters heavy."). But see: Sir. 33:30–31 ("If you have a servant, let him be as yourself,because you have bought him with blood.[31] If you have a servant, treat him as a brother,for as your own soul you will need him.")
  18. Harrington, pp. 89–90.
  19. Eccleciasticus, The Cambridge Bible Commentary on the New English Bible, commentary by John G. Snaith, Cambridge University Press (1974)
  20. Marttila, Marko. Foreign Nations in the Wisdom of Ben Sira: A Jewish Sage between Opposition and Assimilation, pp. 196–199 (Walter de Gruyter GmbH & Co. 2012), ISBN 978-3110270105.
  21. Perspectives on Hebrew Scriptures II, Volume 5, Ehud Ben Zvi ed., pp. 179–190 (Gorgias Press LLC 2007), ISBN 978-1593336127.
  22. Williams, David Salter (1994) "The Date of Ecclesiasticus" Vetus Testamentum 44(4): pp. 563–566
  23. DeSilva, David Arthur (2002) "Wisdom of Ben Sira" Introducing the Apocrypha: Message, Context, and Significance Baker Academic, Grand Rapids, p. 158, ISBN 080102319X
  24. Guillaume, Philippe (2004). "New Light on the Nebiim from Alexandria: A Chronography to Replace the Deuteronomistic History" (PDF). Journal of Hebrew Scriptures (5: Section: 3. The Date of Ben Sira).
  25. Baxter, J. Sidlow (1968). The Strategic Grasp of the Bible. Zondervan. p. 46.
  26. Sirach, Introduction – United States Conference of Catholic Bishops Bible
  27. See generally The Hebrew of the Dead Sea Scrolls and Ben Sira: Proceedings of a Symposium Held at Leiden University, 11–14 December 1995, Volume 26 (T. Muraoka & J.F. Elwolde eds.), ISBN 9004108203.
  28. Testimonia, ii. 1; iii. 1, 35, 51, 95, et passim
  29. Mulder, p. 11. However, other scholars take the position that Sirach started with chapters 1–23 and 51, with the intermediate sections being inserted thereafter. Mulder, pp. 30–31.
  30. 1 Maccabees 1:20–25, see "Polyglot Bible. 1 Maccabees". Retrieved 2009-08-05.
  31. Flavius Josephus. "How the City Jerusalem Was Taken, and the Temple Pillaged. As Also Concerning the Actions of the Maccabees, Matthias and Judas; and Concerning the Death of Judas". In William Whiston (ed.). The Wars of the Jews – via Perseus Project.
  32. Stone, Michael E., ed. (1984). Jewish Writings of the Second Temple Period: Apocrypha, Pseudepigrapha, Qumran, sectarian writings, Philo, Josephus. Van Gorcum, Assen, Netherlands, p. 290, ISBN 0800606035
  33. See for example the account of Schechter's work on the Geniza manuscripts in Soskice, Janet (2010) Sisters of Sinai: How Two Lady Adventurers Found the Hidden Gospels. London: Vintage, 240–249
  34. Adams, A.W (1958) Our Bible and the Ancient Manuscripts. London: Eyre & Spottiswoode, 83
  35. Crawford, Sidnie White (2000). "Review of Masada VI: Yigael Yadin Excavations 1963–1965. Final Reports". Bulletin of the American Schools of Oriental Research. 319: 81.
  36. "Full Masada Scroll". The Book of Ben Sira.
  37. Elizur, Shulamit, "A New Fragment from the Hebrew Text of the Book of Ben Sira", Tarbiẕ 76 (2008) 17–28 (in Hebrew)
  38. Egger-Wenzel, Renate "Ein neues Sira – Fragment des MS C", Biblische Notizen 138 (2008) 107–114.
  39. "Sanhedrin 100b Shas Soncino dTorah.com". dtorah.com.
  40. Lehmann, M.R. (2000). "The Writings of Ben Sira, the Dead Sea Scrolls and Temple Worship in the Liturgy of Yom Kippur", in Piyyut in Tradition, vol. 2 (eds. B. Bar-Tikva and E. Hazan [Hebrew]; Ramat Gan: Bar-Ilan University), pp. 13–18.
  41. Tabori, Yosef (1996). Mo'ade Yiśra'el bi-teḳufat ha-Mishnah ṿeha-Talmud (in Hebrew) (Mahad. 2. metuḳenet u-murḥevet. ed.). Hebrew University, Jerusalem: Hotsa'at sefarim 'a. sh. Y.L. Magnes. p. 260 n. 4. ISBN 9652238880.
  42. Reif, Stefan C. Prayer in Ben Sira, Qumran and Second Temple Judaism: A Comparative Overview, in Ben Sira's God: Proceedings of the International Ben Sira Conference, Durham, Renate Egger-Wenzel ed., p. 322 (Walter de Gruyter GmbH & Co. 2002), ISBN 3110175592.
  43. Reif, p. 338.
  44. intertextual.bible/text/sirach-27.6-matthew-7.16
  45. "Deuteroccanonical Books in the New Testament". August 7, 2017.
  46. Chadwick, Henry.(2001) The Church in Ancient Society: From Galilee to Gregory the Great Clarendon Press, Oxford, England, p. 28, ISBN 0199246955
  47. Skehan, Patrick (1987). The Wisdom of Ben Sira: a new translation with notes. Series: The Anchor Bible. Vol. 39. New York: Doubleday. p. 524. ISBN 0385135173.
  48. Skehan, p. 528
  49. Sirach 13:2–3
  50. See footnote to the Biblical passage in The Jerusalem Bible, Garden City, New York: Doubleday & Company, 1966
  51. Rollston, Chris A. (April 2001). "Ben Sira 38:24–39:11 and The Egyptian Satire of the Trades". Journal of Biblical Literature. 120 (Spring): 131–139. doi:10.2307/3268597. JSTOR 3268597.
  52. Sirach 38:24–39:11
  53. Zärˀa Yaˁəqob. 1992. "Revelation of the Miracle of Mary according to John Son of Thunder (Raˀəyä Täˀammər)." In The Mariology of Emperor Zära Yaˁqob of Ethiopia: Texts and Translations, edited by Getatchew Haile, 70–145. Rome, Italy: Pontificium Institutum Studiorum Orientalium.
  54. Colin Welland (July 17, 2015). "Chariots of Fire Script" (PDF). Archived from the original (PDF) on March 4, 2016. Retrieved July 18, 2015.

Sources
  • Askin, Lindsey A. (2018) Scribal Culture in Ben Sira E.J. Brill, Leiden ISBN 978-9004372863
  • Beentjes, Pancratius C. (1997) The Book of Ben Sira in Hebrew: A Text Edition of All Extant Hebrew Manuscripts and a Synopsis of All Parallel Hebrew Ben Sira Texts E.J. Brill, Leiden, ISBN 9004107673
  • Toy, Crawford Howell and Lévi, Israel (1906) "Sirach, The Wisdom of Jesus the Son of" entry in the Jewish Encyclopedia
  • Amidah, entry in (1972) Encyclopedia Judaica Jerusalem, Keter Publishing, Jerusalem, OCLC 10955972
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