* [Foreword] The Law, the prophets, and the authors who followed them: an indication of the eventual tripartite division of the Hebrew Scriptures: Law (torah), Prophets (nebi’im), and Writings (ketubim), shortened in the acronym Tanak. Thirty-eighth…Euergetes: 132 B.C. The reference is to Ptolemy VII, Physkon Euergetes II (170–163; 145–117 B.C.).

* [1:1–10] This brief poem serves as an introduction to the book. The Lord is the source and preserver of all wisdom, which he pours out upon all. See Jb 28:20–28; Prv 2:6; 8:22–31; Wis 7:25–27.

* [1:1] Wisdom: throughout the book Ben Sira describes in great detail just what wisdom is: sometimes divine (1:6, 8), sometimes a synonym for God’s law (24:22–23). Ben Sira makes clear that all wisdom comes from God.

† [1:4] Other ancient texts read as v. 5:

† [1:6] Other ancient texts read as v. 7:

* [1:8–10] In contrast to Jb 28, wisdom is not only with God, but given to all, especially Israel; see Bar 3:9; 4:4.

* [1:11–30] This is one of several poems of twenty-two bicola, or poetic lines, corresponding to the number of letters in the Hebrew alphabet. Ben Sira uses the expression “fear of the Lord” twelve times and the noun “wisdom” seven times to emphasize the connection between the two ideas. He describes the blessings that come to those who fear the Lord, i.e., those who practice true religion by loving and serving God and keeping the Law (2:7–10, 15–17; 4:11–16; see Dt 6:1–5, 24). Such blessings recur throughout the book.

* [1:11] Fear of the Lord: Ben Sira identifies wisdom with the fear of the Lord (vv. 26–27).

† [1:12] Other ancient texts read as v. 12cd:

† [1:18] Other ancient texts read as v. 18cd:

* [1:23–24] Ben Sira pays close attention to kaīros, the right time, occurring some sixty times in his book.

* [1:28–30] Attempting to serve the Lord with duplicity of heart is hypocrisy and self-exaltation, deserving of public disgrace.

* [2:1–11] Serving the Lord is not without its trials (v. 1); but no matter what happens, the genuine believer will remain sincere, steadfast, and faithful (vv. 2–3). Misfortune and humiliation are means of purification to prove one’s worth (vv. 4–5). Ben Sira believed that patience and unwavering trust in God are ultimately rewarded with the benefits of God’s mercy and of lasting joy (vv. 6–11).

* [2:12–18] A stern warning to those who compromise their faith in time of affliction; they fail in courage and trust and therefore have no security (vv. 12–14). But those who fear the Lord through obedience, reverence, love, and humility find his “mercy equal to his majesty” (vv. 15–18).

* [3:1–16] Besides the virtues that must characterize our conduct toward God, special duties are enjoined, such as honor and respect toward parents, with corresponding blessings (vv. 1–9). By showing such respect especially to old and infirm parents (vv. 10–13), the sins of children are pardoned (vv. 14–15). Failure to honor father and mother is blasphemy and merits a curse from God (v. 16). Cf. Ex 20:12; Eph 6:2–3.

* [3:17–24] Humility gives you a true estimate of yourself (vv. 17–20; cf. 10:28), so that you will do what should be done, and avoid what is beyond your understanding and strength (vv. 21–23). Intellectual pride, however, leads you astray (v. 24). Ben Sira is perhaps warning his students against the perils of Greek philosophy.

† [3:18] Other ancient texts read as v. 19:

* [3:25–29] The antidote for stubbornness is to be found in the search for knowledge and wisdom.

* [4:1] Needy eyes: when the poor look for help; cf. 18:18.

* [4:11–19] The Hebrew text in vv. 15–19 presents wisdom speaking in the first person, as in chap. 24. The precious fruits of wisdom—life, favor, glory, blessings, God’s love—arouse desire for her (vv. 11–14). Her disciples are like ministers (v. 14) and judges (v. 15), whose descendants have her for their heritage (v. 16). They enjoy happiness and learn her secrets after surviving her tests (vv. 17–18). Those who fail her are abandoned to destruction (v. 19).

* [4:20–31] The student of wisdom is warned about interior trials of discipline and external dangers to sincerity and justice, namely evil, human respect (vv. 20–22), compromise of liberty in speech and action (vv. 23–25), false shame (v. 26). The student must fight for the truth (vv. 25, 28), avoiding cynicism and laziness (v. 29), and inconsistency (v. 30).

* [5:1–8] The vices of the rich are pride and independence (vv. 1–2), presumption (v. 3), false security (vv. 4–6), and impenitence (v. 7), which cannot escape the divine wrath (vv. 7–8). Cf. Prv 18:23; 19:1; 28:6.

* [5:9–6:1] Proper use of the tongue requires constancy in speech (v. 10), prudence (vv. 11–12), good judgment (v. 13), charity (5:15; 6:1); detraction, calumny (v. 14), and double-talk bring shame and disgrace (5:14; 6:1).

* [5:9] The metaphors indicate careless behavior.

* [6:1] Thus…double-tongued!: people will say this against those disgraced by lying and double-talk.

* [6:5–17] One of several poems Ben Sira wrote on friendship; see also 9:10–16; 12:8–18; 13:1–23; 19:13–17; 22:19–26; 27:16–21. True friends are discerned not by prosperity (v. 11), but through the trials of adversity: distress, quarrels (v. 9), sorrow (v. 10) and misfortune (v. 12). Such friends are rare, a gift from God (vv. 14–17).

* [6:18–37] The various figures in each of the eight stanzas urge the search for wisdom through patience (vv. 18–19), persistence (vv. 20–22), docility and perseverance (vv. 23–28). Wisdom bestows rich rewards (vv. 29–31) on those who apply themselves and learn from the wise (vv. 32–36). Although one must strive for wisdom, it is God who grants it (v. 37). Cf. 4:11–19.

* [6:22] Discipline: musar (in the sense of wisdom) is a perfect homonym for musar, “removed, withdrawn”; thus the path of discipline is not accessible to many.

* [7:1–17] In the conduct of social relations wisdom forbids evil and injustice (vv. 1–3), pride (vv. 5, 15–17), ambition and partiality (vv. 4, 6), public disorder (v. 7), presumption and impatience toward God (vv. 9–10), ridicule (v. 11), mischief and deceit toward one’s neighbor (vv. 8, 12–13). See the several wisdom poems in Prv 1–9.

* [7:1] There is a play on “evil” which means both moral wrong and material calamity.

* [7:11] One who exalts and humbles: God; cf. 1 Sm 2:7; Ps 75:8; Lk 1:52.

* [7:14] Repeat…prayer: brevity of speech is a wisdom ideal; toward superiors and God it is a sign of respect; cf. Eccl 5:1; Mt 6:7.

* [7:17] Worms: i.e., corruption; the Septuagint adds “fire.”

* [7:18–36] Respect and appreciation, justice and kindness should characterize relations toward members of the household (vv. 18–28), God and the priests (vv. 29–31), the poor and afflicted, the living and the dead (vv. 32–35).

* [7:18] Ophir: the port, at present unidentified, to which the ships of Solomon sailed and from which they brought back gold and silver; cf. note on Ps 45:10.

* [7:21] After six years of service a Hebrew slave was entitled to freedom; cf. Ex 21:2; Dt 15:12–15.

* [7:23] Cure their stubbornness: keep them from rebellious pride; so with the Greek. Cf. 30:1–13. The Hebrew text, probably not original here, reads: “Choose wives for them while they are young.”

* [7:31] First fruits…holy offerings: cf. Ex 29:27; Lv 7:31–34; Nm 18:8–20; Dt 18:1–5.

* [7:33] This seems to refer to the observances ordained toward the dead, that is, proper mourning and burial. Cf. 2 Sm 21:12–14; Tb 1:17–18; 12:12.

* [7:36] Never sin: because the last days of the sinner, it was presumed, would be troubled.

* [8:1–19] The prudent will be circumspect, avoiding conflict with the powerful, the rich and insolent, the impious, the irascible, and judges (vv. 1–3, 10–12, 14, 16). They will not associate with the undisciplined (v. 4) or the ruthless (v. 15), with fools or strangers (vv. 17–19), but with the wise and the elders of the people (vv. 8–9). Caution is a recurring theme in Ben Sira.

* [8:3] One should avoid increasing the ire of those who are hotheaded; cf. vv. 10, 16.

* [8:5] We all are guilty: cf. 1 Kgs 8:46; 2 Chr 6:36; Jb 25:4; Eccl 7:20; Rom 3:9–10; 5:12; 1 Jn 1:8.

* [8:11] Giving in to the wicked only encourages them to take advantage.

* [8:18] To keep a secret, or a confidence, is a major concern of Ben Sira; cf. 1:30; 22:22; 27:16–21; 37:10; 42:1.

* [9:1–9] Ben Sira writes about women only from the androcentric viewpoint of his culture. Cf. 25:13–26:27.

* [9:1] Jealousy may lead to suspicion and may prompt a wife to those actions her husband fears.&#

* [9:5] Cf. Ex 22:15–16; Dt 22:28–29; Jb 31:1. Cf. note on Ex 22:16.

* [9:9] In blood: perhaps refers to blood revenge; cf. Lv 20:10.

* [9:10–16] The second of Ben Sira’s poems on friendship; cf. note on 6:5–17. In choosing friends, adherence to the law of the Lord should serve as a guide (v. 15). Associate with true friends (v. 10), with the righteous and the learned (vv. 14–16); avoid the company of the mighty and of sinners (vv. 11–13). Cf. 8:1–19.

* [9:17–10:5] Public office as conducted justly or unjustly benefits or destroys the people, according to the axiom, “as the prince, so the people.” God, however, has sovereignty over both.

* [10:9–10] The general implication is that a slight illness today may be followed by death tomorrow. The uncertainty of life leaves no room for pride.

* [10:19–11:6] Genuine honor comes not from one’s place in society but from fear of the Lord and a true estimate of oneself. The Lord exalts the lowly and oppressed; transgressors of the commandment merit dishonor and disgrace.

† [10:20] Other ancient texts read as v. 21:

* [11:4] The implication is similar to Eccl 7:13; 8:17: the mysterious work of God.

* [11:5] Cf. 1 Sm 2:8; Ps 75:8; 105:17–22; Lk 1:52.

* [11:7–28] Discretion should regulate conduct toward others (vv. 7–9); as regards personal interests, one should avoid solicitude for the passing external benefits of life and property (vv. 10–14, 18–19, 21, 23–25) and cultivate the lasting inward gifts of wisdom, virtue (vv. 20, 22), and patience (vv. 25–28).

* [11:14] In mysterious ways God ultimately governs the lives of men and women.

† [11:14] Other ancient texts read as vv. 15–16:

* [11:19] Cf. the parable of the rich man, Lk 12:16–21.

* [11:26–28] Ben Sira thought that divine retribution took place only in the present life, and even at the end of life; cf. 9:12; 14:16–17.

* [12:1] The import of this verse is brought out in vv. 4–5.

* [12:6] Verse 7 is a variant of verse 4 and is omitted.

* [12:8–18] Adversity distinguishes friends from enemies; to trust the latter or permit them intimacy is to invite disaster. Cf. note on 6:5–17.

* [12:11] Ben Sira has harsh words for those who reveal secrets; see also 8:18; 27:16–21; 42:1; Prv 11:13; 20:19.

* [12:13] For v. 13a, see especially Eccl 10:11.

* [13:1–14:2] By means of various images, most of them unfavorable to the rich, Ben Sira indicates the practical impossibility of genuine and sincere companionship between the poor and the rich. He lays down a principle of associating with equals (13:6–19).

† [13:13] Other ancient texts read as v. 14:

* [13:18] The hostility between the dogs which guard the flocks (Jb 30:1) and the rapacious hyenas (Jer 12:9) is proverbial in Palestine.

* [13:24] Ben Sira allows that the rich can be virtuous—but with difficulty; cf. 31:1–11.

* [14:1–2] A clear conscience, the result of honoring personal commitments and responsibilities, brings contentment and peace.

* [14:3–10] Ben Sira offers a case study about the miserable life of the “small-hearted” (Heb. leb qaṭan) to verify vv. 1–2. They are evil because they do not use their wealth properly to benefit themselves or others. While they are never satisfied that they have enough, they ignore their own needs and hospitality itself, feeding on the generosity of others, in order to protect their own resources. Ironically, after their death, strangers, with no obligation to keep their memory alive, enjoy their wealth.

* [14:11–19] Three realities govern Ben Sira’s attitude toward a proper use of wealth: the inevitability and uncertainty of death, the ephemeral nature of human accomplishments, the lack of reward or punishment after death. He advises generous enjoyment of God’s gift of wealth before death.

* [14:20–15:10] This poem charts the growing intimacy between those seeking Wisdom and Wisdom herself. They move from static reflection to playful pursuit, from camping outside the walls of her house to nesting inside her leafy shade. Ben Sira portrays Wisdom as both mother and bride, a feminine figure who is the fullness of womanhood according to his androcentric society.

* [14:25] In a good place: i.e., where Wisdom dwells.

* [14:26–27] The shift in imagery creates a more intimate relationship. Those seeking Wisdom dwell within her as a bird nests within a leafy tree.

* [15:3–6] In this role reversal Woman Wisdom teaches, nourishes, supports, and protects the vulnerable man. For similar imagery cf. Prv 8:4–21, 34–35; 9:1–5; 31:10–31.

* [15:9–10] There is an intimate association between wisdom and praise of the Lord.

* [15:11–20] Here Ben Sira links freedom of the will with human responsibility. God, who sees everything, is neither the cause nor the occasion of sin. We have the power to choose our behavior and we are responsible for both the good and the evil we do (vv. 15–17).

* [15:20] Deceivers: those who hold the Lord responsible for their sins.

* [16:1–23] One child who does God’s will is a greater blessing than many sinful offspring (vv. 1–4), for history and experience show that God punishes sin (vv. 5–10). God judges everyone according to their deeds (vv. 11–14); no one can hide from God or escape retribution at his hand (vv. 17–23).

* [16:6] For Korah and his band (v. 6a), see 45:18–19; Nm 16:1–35; Ps 106:18; for the disgruntled Israelites (v. 6b), Ps 78:21–22.

* [16:7] The princes of old: e.g., the mighty destroyed in the flood (Gn 6:1–4; Wis 14:6; Bar 3:26–28), as well as the king of Babylon (Is 14:4–21) and Nebuchadnezzar (Dn 4:7–30).

* [16:8] Neighbors of Lot: the people of Sodom and Gomorrah, condemned elsewhere for their sexual violence (Gn 19:24–25) and failure at hospitality (Ez 16:49–50).

* [16:9] Doomed people: the Canaanite tribes whose aberrant religious practices, at least in Israelite opinion, caused their downfall: Ex 23:23–24, 27–33; 33:2; 34:11–16; Dt 7:1–2; Wis 12:3–7.

* [16:10] Six hundred thousand foot soldiers: the number given for those rescued by Moses, who murmured against the Lord in the wilderness and died there: 46:1, 7–8; Nm 11:20; 14:1–12, 22–24, 29, 36–38; 26:65; Dt 1:35–38.

* [16:11] Stiff-necked: sinful Israelites; cf. Ex 32:9; 33:3, 5. Not even one Israelite would have gone unpunished for insolence or pride.

† [16:14] Other ancient texts read as vv. 15–16:

* [16:24–17:23] In harmony with Gn 1–2, the author describes God’s wisdom in creating the universe and everything in it (vv. 24–30), endowing human beings with a moral nature, with wisdom, knowledge, and freedom of will (cf. 15:14) according to his own image (17:1–3, 7). Now they can govern the earth (vv. 3–4), praise God’s name (vv. 9–10), obey his law (vv. 11–14), and render to him an account of their deeds (v. 23). Cf. Ps 19; 104.

† [17:4] Other ancient texts read as v. 5:

* [17:12] An everlasting covenant…his commandments: God made several covenants, e.g., Gn 9:8–17; 15:17–21; 17:1–22, entered into with humankind, especially on Mount Sinai, where the people saw God’s glory and heard his voice (v. 13; cf. Ex 19:16–24:18).

† [17:15] Other ancient texts read as v. 16:

* [17:17] Ruler: this may refer to civil officials or to heavenly beings placed over nations as guardians; see note on Dt 32:8, and the cross-references.

† [17:17] Other ancient texts read as v. 18:

† [17:20] Other ancient texts read as v. 21:

* [17:24–32] Ben Sira opens this poem with a prophetic summons to repent, urging sinners to give up their sins and to pray for forgiveness (vv. 24–26, 29). Ben Sira reflects the belief of his day that there was no life after death (vv. 27–28, 30; see note on 11:26–28). Cf. Ez 18:23, 30–32; 33:11–16. See note on Ps 6:6.

* [17:27–28] True life consists in praise of God; this is not possible in Sheol.

* [17:31] Worthless: cf. Gn 6:5. Though moral fault is not excluded, the thought here is the inability to understand the designs of God. Cf. Wis 9:14–18.

* [18:1–14] Not only are God’s justice and power beyond human understanding (vv. 1–7), his mercy also is boundless and surpasses all human compassion (vv. 8–14); he pities human frailty and mortality.

† [18:2] Other ancient texts read as v. 3:

* [18:15–27] The practice of charity, especially almsgiving, is an art which avoids every offense to another (vv. 15–18). Prudence directs the changing circumstances of daily life in view of the time of scrutiny (i.e., the day of reckoning, or death, v. 24).

* [18:21] Sickness was often viewed as a punishment for sin; hence, the need for repentance. Cf. 38:9–10; Jb 15:20–24.

* [18:28–29] A general statement on the teaching of wisdom, serving either as a conclusion to the preceding section or as an introduction to the following one.

* [18:30–19:4] Inordinate gratification of the senses makes people unreasonable, slaves of passion, the laughingstock of their enemies, and it leads to an untimely death.

* [19:5–17] An excellent commentary on bearing false witness (Ex 20:16; Dt 5:20). Ben Sira speaks harshly about calumny, rash judgment, and detraction (vv. 5–7), and urges discreet silence (vv. 8–12). Justice requires that an accused neighbor be given a hearing, and charity urges fraternal correction; both together fulfill the law of the Most High (vv. 13–17); cf. Mt 7:1–2; 18:15–16.

† [19:17] Other ancient texts read as vv. 18–19:

* [19:20–30] True wisdom is contrasted with a dishonest shrewdness.

† [19:20] Other ancient texts read as v. 21:

* [20:1–8] The wise know the proper times for speech and silence, that is, the occasions when the most benefit can be gained from them. On the ambiguity of silences, see Prv 17:27–28.

* [20:4] Force can prevent an external act of sin or compel a good deed, but it does not eliminate the internal sin or desire of wrongdoing.

* [20:9–17] In a series of paradoxes the author indicates how much true and lasting values differ from apparent ones.

* [20:18–26] The ill-timed speech brings disaster (vv. 18–20); human respect may lead to rash promises and enmity (vv. 22–23); lies bring dishonor and lasting disgrace (vv. 24–26).

* [20:27–31] Through prudent speech the wise gain honor and esteem among the great (vv. 27–28). They must beware, however, of accepting bribes, lest they share in evil through silence when they should reprove (vv. 29–31).

† [20:31] Other ancient texts read as v. 32:

* [21:1–10] Under various figures, the consequences of sin are described as destructive of wealth, and even of life, deserving of death (vv. 2–4, 6a, 8–10). Fear of the Lord motivates repentance (vv. 5, 6b).

* [21:10] The path of sinners…Sheol: Ben Sira refers to the death that awaits unrepentant sinners; see notes on 11:26–28; 17:24–32.

* [21:11–28] The mind of the wise is a fountain of knowledge (vv. 13, 15); their will is trained to keep the Law (v. 11); their words are gracious, valued, carefully weighed, sincere (vv. 16–17, 25–26); their conduct is respectful, cultured and restrained (vv. 20, 22–24). The mind of the foolish is devoid of knowledge and impenetrable to it (vv. 12, 14, 18–19); their will rejects it (v. 15); their talk is burdensome (v. 16), their laughter unrestrained (v. 20), their conversation shallow and meddlesome (vv. 25–26); their conduct is bold and rude (vv. 22–24); their abuse of others redounds on themselves (vv. 27–28).

* [21:26] A clever play on words.

* [21:27] Curse their adversary: the curse of the godless often recoils on their own head; cf. Gn 27:29; Nm 24:9.

* [22:1–15] To Ben Sira, a lazy person and an unruly child are a cause of shame and disgrace; everyone wishes to be rid of them (vv. 1–5). Speaking with a wicked fool is as senseless as talking with someone who is asleep or dead (v. 10). The fool is an intolerable burden that merits a lifetime of mourning (v. 12). Seven days was the usual mourning period. Cf. Gn 50:10; Jdt 16:24.

* [22:1] Stone: used then and even today for wiping oneself after a bowel movement.

* [22:6] As a joyful song is out of place among mourners so a rebuke may be insufficient when corporal punishment is called for.

† [22:6] Other ancient texts read as vv. 7–8:

* [22:16–18] A prudent mind firmly resolved is undisturbed by violent and conflicting thoughts, whereas a foolish person is tossed about by the winds of fear, like small stones whipped about by high winds.

* [22:19–26] Disputes and violence weaken friendship, and disloyalty and abuse of confidence destroy it utterly (vv. 19–22, 24, 26); but kindness to a poor person in time of poverty and adversity builds up friendship and merits a share in his prosperity and inheritance (vv. 23, 25).

* [22:27–23:6] Ben Sira implores the divine assistance to preserve him through stern discipline from sins of the tongue (22:27; 23:1), from ignorance of mind and weakness of will (vv. 2–3), and from inclinations of the senses and the flesh, lest he fall into the hands of his enemies or become a prey of shameful desires (vv. 4–6).

* [23:1–6] Lord, Father and Master of my life: these words express the tender personal relationship Ben Sira experiences with God, and introduce his prayer for divine assistance and providence in avoiding sins of pride and lust.

* [23:7–15] A warning against sins of the tongue through misuse of the sacred Name, against thoughtless swearing (vv. 7–11), blasphemy (v. 12), coarse talk (vv. 13–14), and abusive language (v. 15).

* [23:16–27] Ben Sira treats sexual sins and their consequences. Lust destroys its victims (vv. 16–17, 22–26). A false sense of security aggravates the adulterer’s inevitable fate (vv. 18–21).

* [23:16] Two types…a third: a numerical proverb, as in 25:1–2, 7–11; 26:5–6, 28; 50:25–26; Prv 6:16–19; 30:15b–16, 18–19, 21–23, 29–31. Ben Sira condemns three kinds of sexual sin: incest (v. 16), fornication (v. 17), and adultery (vv. 18–26).

* [23:24–25] The judgment of the assembly determined the illegitimacy of children born of adultery or incest and excluded them from the “community of the Lord” (Dt 23:3). Cf. Wis 3:16–19; 4:3–6.

† [23:27] Other ancient texts read as v. 28:

* [24:1–29] Wisdom speaks in the first person, describing her origin, her dwelling place in Israel, and the reward she gives her followers. As in Proverbs 8, Wisdom is personified as coming from God, yet distinct from him. This description is reflected in the Johannine logos, or Word (Jn 1:1–14). It is used extensively in the Roman liturgy.

* [24:15] These substances, associated with worship, are mentioned in Ex 30:23–28, 34–35 as the ingredients of the anointing oil and the sacred incense. Israel was a priestly nation (Ex 19:6; Is 61:6).

† [24:17] Other ancient texts read as v. 18:

* [24:19] Mt 11:28–30 contains a similar invitation.

* [24:21] The paradox of wisdom is that, far from being satiated, those who partake of her will always desire more.

* [24:23] Ben Sira now identifies Wisdom and the law of Moses; see also Bar 4:1.

† [24:23] Other ancient texts read as v. 24:

* [24:27] Gihon: understood by some to have been a name for the Nile; cf. Gn 2:13.

* [24:30–33] Ben Sira again speaks about himself. He had at first drawn a small portion of the water of wisdom for his own private benefit, but finding it so useful, he soon began to let others share in this boon by teaching them the lessons of wisdom. Like the words of the prophets, Ben Sira’s instruction is valuable for all generations (v. 33). The comparison to prophecy is bold and unique.

* [25:1–2] A numerical saying in threes.

* [25:7–11] A numerical proverb (9 + 1), in which the tenth element, “the one who fears the Lord,” is the most important.

* [25:8] An ox and a donkey combined: the reference is to a man married to two incompatible women (cf. 37:11a); the imagery derives from Dt 22:10.

† [25:11] Other ancient texts read as v. 12:

* [25:13–26] The harsh statements Ben Sira makes about women reflect the kind of instruction young Jewish males were exposed to in the early second century B.C. His patriarchal perspective is as unfair as it is one-sided.

* [25:24] Ben Sira refers to the story of the first sin in Gn 3:1–6. Cf. 2 Cor 11:3 and 1 Tm 2:14. St. Paul, however, singles out Adam; cf. Rom 5:12–19; 1 Cor 15:22.

* [26:1–4, 13–18] A good wife is as a gift from God, bringing joy and peace, happiness and contentment to her husband (vv. 1–4) through her thoughtfulness, reserve, modesty and chastity, beauty, grace, and virtue (vv. 13–18).

* [26:6–12] A repetition of the thought expressed in 25:13–26.

* [26:17–18] The lampstand and the columns were located in the holy place of the ancient tabernacle (Ex 25:31–40; 26:32).

† [26:18] Other ancient texts read as vv. 19–27:

* [26:28–27:15] From proper conduct in family life, Ben Sira proceeds to social morality, warning especially against injustice in business (26:29–27:3), and perversity of speech in daily life (27:4–7). The pursuit of justice in these matters is all the more meritorious as it is difficult (27:8–10). The discourses of the godly are marked with wisdom, but the conversations of the wicked with offense, swearing, cursing, quarrels, and even bloodshed (27:11–15).

* [27:4–7, 11–15] The importance of effective speech is a favorite wisdom topic; e.g., cf. 20:1–8, 18–20; 22:27–23:15.

* [27:16–28:11] Betrayal of confidence through indiscretion destroys friendship and does irreparable harm (27:16–21); cf. 22:22. False friendship based on hypocrisy and deceit is hateful to Ben Sira and, he adds, to God as well (27:22–24); it soon becomes a victim of its own treachery (27:25–27). The same fate awaits the malicious and vengeful (27:28–28:1). They can obtain mercy and forgiveness only by first forgiving their neighbor, being mindful of death and of the commandments of the Most High (28:2–7). And they must avoid quarrels and strife (28:8–11).

* [27:26] This expresses a popular idea of act and consequence; an evil (or good) deed is repaid by an evil (or good) result. The frequent metaphor is the digging of a hole for another to fall into; cf. Prv 26:27; Ps 7:14; 9:16; Eccl 10:8.

* [28:12–26] Further treatment of sins of the tongue and the havoc that results; cf. 5:9–6:1; 19:5–17; 20:18–26; 23:7–15. Gossips and the double-tongued destroy domestic peace (vv. 12–16). The whip, the sword, chains, even Sheol, are not so cruel as the suffering inflicted by an evil tongue (vv. 17–21). Not the godly but those who forsake the Lord are victims of their evil tongues (vv. 22–23). Therefore, guard your mouth and tongue as you would guard treasure against an enemy (vv. 24–26).

* [29:1–20] Some practical maxims concerning the use of wealth. Give to the poor (vv. 8–9), lend to a needy neighbor, but repay when a loan falls due lest the lender’s burden be increased (vv. 1–5) and his kindness abused (vv. 6–7); through charity build up defense against evil (vv. 10–13). Help your neighbor according to your means, but take care not to fall (v. 20), for the shameless play false and bring their protectors and themselves to misfortune and ruin (vv. 14–19).

* [29:12–13] In Ben Sira’s day, almsgiving and righteousness were practically identified.

* [29:14–17] Ben Sira is more lenient on going surety than earlier sages; cf. Prv 6:1–5.

* [29:21–28] Those who provide their own basic needs of food, clothing and dwelling, and are content with what they have, preserve their freedom and self-respect (vv. 21–23). But if they live as guests, even among the rich, they expose themselves to insult and rebuke (vv. 24–28).

* [30:1–13] Sound discipline (which would include physical beating) and careful education of children correct self-indulgence and stubbornness, prevent remorse and humiliation, and bring to parents lasting joy and delight, prestige among friends, jealousy of enemies, perpetuation and vindication of themselves through their offspring (vv. 1–6). Lack of discipline and overindulgence of children bring sorrow and disappointment, terror and grief (vv. 7–13).

* [30:14–25] Health of mind and body and joy of heart Ben Sira judges to be more precious than wealth (vv. 14–16), whereas bitterness, constant illness, and affliction are more difficult to bear than death (vv. 17–20). Sadness, resentment, anxiety, envy, and anger shorten days; they should be dispelled by cheerfulness and gladness of heart, which help to prolong one’s days (vv. 21–25).

* [30:18] The saying ridicules the practice of putting food and drink on the tombs of the dead.

* [30:25(27)] Because of the dislocation of the Greek text, the numbering of this verse follows Ziegler’s edition. There are no verses 25–26.

* [31:1–11] Solicitude for acquiring wealth and anxiety over preserving it disturb repose and easily lead to sin and ruin (vv. 1–7). Cf. Mt 6:25–34. The rich who have not sinned or been seduced by wealth are worthy of highest praise (vv. 8–11).

* [31:12–32:13] Whoever observes etiquette at table avoids greed and selfishness (31:12–13), is considerate of a neighbor’s likes and dislikes and is generous toward him (31:15, 14, 23, 24), observes proper manners (31:16–18), is moderate in eating and drinking (31:19–20, 25–30). A good host is solicitous for the guests (32:1–2), provides conversation and diversion (32:3–6), is modest in speech (32:7, 8, 10), is respectful of elders (32:9), polite in comportment and grateful to God for his favors (32:11–13).

* [31:21] Get up to vomit: the practice of induced vomiting, well-known among Romans, and less well-known among the Jews, seems to be referred to here.

* [32:14–33:4] God is shown to reveal himself through the discipline of his law, a clear and safe plan of life for the pious. Direction and deliberation are aids in following it (32:14–16, 18–24; 33:1, 3–4). Sinners and hypocrites, hating the law or distorting it, fail in wisdom and are devoid of security (32:15b, 17, 18b; 33:2).

* [33:3] Oracle: as the answer given through the Urim and Thummim to the high priest is true, so the law proves itself true to those who obey it. Cf. Ex 28:30; Nm 27:21.

* [33:7–15] An important doctrine of Ben Sira is his view of the polarities in creation and history; cf. v. 15; 42:24. Contrasts observable in the physical universe as well as in the moral order serve the purposes of divine wisdom (vv. 5–9). All creatures are like clay in the hands of their Maker—the fool and the wise, the sinner and the just (vv. 10–15). This does not imply that some are created to be sinners: God is not the author of wickedness. Divine determinism and human freedom are a mysterious mix.

* [33:16–18] Ben Sira refers to himself as the most recent of the biblical writers who have endeavored to present true wisdom to their readers.

* [33:19–33] Public officials should reject every influence that would restrict their freedom in the management of their affairs. They must make their own household subservient to them rather than be subservient to it (vv. 19–24). Slaves are to be given food and work and correction but never to be treated unjustly (vv. 25–30). Great care should be taken of good slaves (vv. 31–33).

* [34:1–20] Confidence placed in dreams, divinations, and omens is false because these are devoid of reality (vv. 1–8). True confidence is founded on knowledge and experience (vv. 9–13), and above all on the fear of the Lord, with its accompanying blessings of divine assistance and protection (vv. 14–20).

* [34:21–31] To be acts of true religion, sacrifice and penance must be accompanied by the proper moral dispositions. To offer to God goods taken from the poor (vv. 21–27), or to practice penance without interior reform, is a mockery, worthless in the sight of God (vv. 28–31). Cf. Mt 15:4–7; Mk 7:9–13.

* [35:1–26] Keeping the commandments of the law and avoiding injustice constitute sacrifice pleasing and acceptable to God (vv. 1–5). Offerings also should be made to him, cheerfully and generously; these he repays sevenfold (vv. 6–13). Extortion from widows and orphans is injustice, and God will hear their cries (vv. 14–22a). Punishing the proud and the merciless and coming to the aid of the distressed, he requites everyone according to their deeds (vv. 22b–26).

* [35:3] Fine flour, together with oil and frankincense, was a prescribed offering to God; cf. Lv 2:1–3.

* [35:16] Cf. Lv 19:15; Dt 1:17. The divine impartiality is paradoxical, for it is tilted toward the poor.

* [36:1–22] A prayer that God hasten the day for the gathering of the tribes of Israel, and Zion once more be filled with the divine glory. All the earth will then know that the Lord is the eternal God.

* [36:4] Show…holiness: this cultic language is used to indicate God’s liberation of his people; cf. Ez 20:41; 28:25.

* [36:13] This verse marks the end of a major dislocation in the Greek text of Sirach (which is followed here) at the head of chap. 33. The verse numbers 1–13 come from the placement of these verses in Greek. Verse 13 here is the first half of a bicolon, the matching half of which is numbered in the Greek 36:16b. Thus although the numbering for vv. 14–15 is not used, none of the text is missing.

* [36:23–37:15] In the choice of wife, friend, or associate, experience is a discerner of character (36:23–26). Beauty and soothing speech make a woman desirable as wife (36:27–28). The good wife becomes her husband’s richest treasure, his help in establishing his household (36:29–31). Good friends fight for comrades and share the spoils with them (37:5–6); false friends deceive and abandon in time of need (37:1–4). A true counselor and associate should be sought among those who keep the commandments, not among those who break them and seek their own advantage (37:7–12). In all things one should pray to God for light and follow conscience (37:13–15).

* [37:16–26] Thoughts determine action. Wisdom is the source of good and life; folly, of evil and death (vv. 16–18). If the fruits of a person’s wisdom benefit himself, he may be praised in his own lifetime; if they benefit others, the praise endures after him, in their lives (vv. 19–26).

* [37:20] Verse 21 appears only in Greek, but not in the Hebrew, which is the basis for the translation here.

* [37:27–31] Temperance and self-control should govern appetite for food, which is intended not to destroy but to preserve life.

* [38:1–15] The profession of medicine comes from God, who makes the earth yield healing herbs and gives the physician knowledge of their power (vv. 1–8). In illness the sick should cleanse their soul from sin and petition God for help through an offering of sacrifice; the physician, too, does well to invoke God that he may understand the illness and apply the proper remedy (vv. 9–14). The sinner, in contrast, defies both his Maker and the doctor (v. 15).

* [38:16–23] A period of mourning for the deceased and care for their burial are proper (vv. 16–17). But grief should not be excessive, for it cannot help the dead, who will not return, and may do harm to the living. The mourner should be realistic (vv. 18–23).

* [38:24–39:11] Ben Sira has a balanced view of the various vocations of skilled laborers—the farmer, engraver, smith and potter—but the profession of scribe is more excellent (38:24–34). He studies and meditates on the law of the Most High, seeks him in prayer of thanksgiving, petition and repentance for sin (39:1, 5, 7), explores the wisdom of the past and present, travels abroad to observe the conduct of many peoples, and attends rulers and great men. Through the spirit of understanding granted by God, he will show forth his wisdom to the glory of God’s law, gaining renown for generations to come (39:2–4, 6–11).

* [39:12–35] Ben Sira invites his disciples to join him in joyfully proclaiming his favorite theme: The works of God are all good; God supplies for every need in its own time (vv. 12–16, 32–35). The sage describes God’s omniscience, supreme power and wisdom, whereby all created things, good in themselves, are ever present to him, obey him, and fulfill their intended purpose (vv. 17–21), bringing blessing to the virtuous, but evil and punishment to the wicked who misuse them (vv. 22–31). Cf. similar hymns of praise, 36:1–22; 42:15–43:33.

* [40:1–17] The former idyllic description of the universe is contrasted with the picture of the evils afflicting humanity. Every person, high or low, is burdened from birth to death with fears, anxieties, and troubles, by day and often by night, the time appointed for rest (vv. 1–7). For sinners, the suffering is much greater (vv. 8–10). What they gained by violence and injustice is quickly destroyed; but righteousness will prevail (vv. 14–17).

* [40:1] Mother of all the living: the earth from which human beings were taken. Cf. Gn 2:7; 3:19–20; Jb 1:21; Ps 139:15.

* [40:11] All that is of earth…returns above: a reference to bodily mortality and to the divine origin of life. Cf. 41:10; Gn 2:7; 3:19; Jb 34:14–15; Ps 104:29–30; 146:4; Eccl 12:7. The Greek and the Latin render the second half of the verse: “all waters shall return to the sea.”

* [40:18–27] Of the many treasures making life sweet, such as children, friends, music, vigor, the best are called true married love, wisdom, and above all, fear of God; cf. 25:6–11.

* [40:28–30] Among the Jews, begging was considered degrading to human dignity; it was agreeable only to the shameless, who had lost their sense of honor. Cf. 29:22–23.

* [41:1–13] Whether death seems bitter to one who enjoys peace, success, and pleasure, or welcome to one who is weak and in despair, it comes to all and must be accepted as the will of God (vv. 1–4). The human body passes away (v. 11). Sinners as well as their offspring pass away as if they had never been (vv. 5–10). Only the good name of the virtuous endures (vv. 11–13).

* [41:14–42:8] Ben Sira illustrates the subject of true and false shame with numerous and detailed examples of wrongdoing (41:14–22) and virtue (42:1–8), following the norm of the commandments.

* [42:9–14] Ben Sira considers a daughter to be a source of anxiety to her father, lest she fail to marry, or be defiled, or lest, marrying, she be childless, prove unfaithful, or find herself sterile (vv. 9–10). He is advised to keep a close watch on her and on her companions, lest he suffer on her account among the people (vv. 11–12). The exhortations, which take into account only a father’s concern, are quite unflattering to young women. The concluding statements (vv. 13–14) show the limitations of Ben Sira’s perspective in the male-oriented society of his day.

* [42:15–43:33] These verses comprise another hymn; cf. 16:24–18:14. In them Ben Sira contemplates God’s power, beauty, and goodness as manifested in the mighty work of creating and preserving the universe (42:15–17, 22–25; 43:1–26), his omniscience (42:18–20), perfect wisdom and eternity (42:21). The conclusion is a fervent hymn of praise (43:27–31).

* [43:8] Like its name: there is a play in the Hebrew text on the words for moon and renewal. Waterskins: clouds as source of rain.

* [43:27] The all: the perfections reflected in creation are found in a transcendent way in God, who alone is their source.

* [44:1–50:24] As in the previous section God’s glory shone forth in the works of nature, so in these chapters it is revealed through the history of God’s people as seen in the lives of their ancestors, prophets, priests, and rulers. The example of these great people, whose virtues are recalled here, constitutes a high point of Ben Sira’s teaching.

* [44:1–15] The reader is here introduced to those people of Israel, later mentioned by name, who through various achievements and beneficial social activities have acquired great renown (vv. 1–8, 14–15); and also to those who, though forgotten, endure through the fruit of their virtues and through their families because of God’s covenant with them (vv. 9–15).

* [44:16] Enoch: because of his friendship with God and his unusual disappearance from the earth, this prophet’s renown was great among the chosen people, particularly in the two centuries just before the coming of Christ; cf. Gn 5:21–24; Heb 11:5. The present verse is an expansion of the original text; cf. 49:14.

* [44:20] In his own flesh…ordinance: the covenant of circumcision; cf. Gn 17:10–14. And when tested…loyal: Abraham’s willingness to sacrifice his son Isaac at the Lord’s command; cf. Gn 22:1–12.

* [44:21] The River: the Euphrates; cf. Gn 2:14.

* [44:23(end)–45:5] Moses manifested God’s power through marvels (vv. 1–3), God’s authority through the commandments and the Law (v. 5), and God’s mercy through the intimacy granted him by the Lord for his own faithfulness and meekness (v. 4).

* [45:5] On God’s intimacy with Moses, see Ex 33:11; Nm 12:8; Dt 34:10.

* [45:6–25] Ben Sira here expresses his reverence and esteem for the priesthood of the old covenant. He recalls God’s choice of Aaron and his sons for this sublime office (vv. 6–7), and describes in detail the beauty of the high priest’s vestments (vv. 8–13). He relates the ordination of Aaron at the hands of Moses (v. 15), and describes the priestly functions, namely, offering sacrifice to God (v. 16), and blessing (v. 15), teaching, governing, and judging the people (v. 17); the inheritance of the high priest (vv. 20–22); the punishment of those who were jealous of Aaron (vv. 18–19); and the confirmation of the covenant of the priesthood with Aaron’s descendants through Phinehas (vv. 23–25).

* [45:20] Showbread: cf. note on Ex 25:29–30.

* [45:25–26] So now bless: Ben Sira addresses the whole line of high priests, especially Simon II; cf. 50:1.

* [46:1–6] Joshua: whose name means “the Lord is savior” (v. 1), was the instrument through which God delivered his people in marvelous ways (vv. 2–6) by destroying their enemies, whose land he gave to the Israelites as a heritage (v. 1).

* [46:3] The battles of the Lord: cf. Jos 6–11.

* [46:7–10] Caleb: with Joshua he advised Moses to enter Canaan, despite the counsel of their companion scouts and the rebellion of the people. He led the next generation of Israelites into the promised land. He received a portion of land which he himself had conquered; cf. Jos 15:13–14.

* [46:11–20] Of the judges praised and blessed for their fidelity to God in opposing idolatry, Samuel was the greatest (vv. 11–13, 19). He was judge, prophet, and priest. Through his sacrificial offering he obtained victory over the Philistines. He established the kingdom, anointed kings (vv. 13–18), and even after his death foretold the king’s fate (v. 20).

* [47:1–11] An idealized portrait of David; cf. 1 Chronicles.

* [47:12–24] The standard view of Solomon is echoed by Ben Sira, but he affirms the divine promise (v. 22) to David’s line.

* [47:18] Cf. 2 Sm 12:25, where Solomon is called Jedidiah, “beloved of the Lord.” A similar term is used of Israel in Jer 11:15.

* [47:23] Broad: the name Rehoboam means “the people is broad, or expansive,” that is, widespread. The sinner: Jeroboam; cf. 1 Kgs 12:1, 20, 26–32.

* [47:25–48:11] The prophetic ministry of Elijah amid widespread idolatry is here described as a judgment by fire (48:1). Through his preaching, marvels, and acts of vengeance against God’s enemies, he succeeded for a time in restoring faith in and worship of the Lord (vv. 2–8). His mysterious departure from this life gave rise to the belief that he did not die but would return before the day of the Lord. Cf. Mal 3:23–24; Mt 17:9–13.

* [48:11] Verse 11b is not extant in the Hebrew; it is represented in the Greek tradition by “for we too shall certainly live.” But this can hardly be the original reading.

* [48:12–16] Elisha continued Elijah’s work (vv. 12–14), but the obstinacy of the people eventually brought on the destruction of the kingdom of Israel and the dispersion of its subjects. Judah, however, survived under the rule of Davidic kings, both good and bad (vv. 15–16).

* [48:13] The reference in v. 13b seems to be to 2 Kgs 13:21 where it is related that a dead man, thrown into Elisha’s grave, came back to life.

* [48:17–25] The fidelity of King Hezekiah (vv. 17, 22), the zeal of the prophet Isaiah, and the prayer of the people (v. 20) were effective. The Assyrian oppressors under Sennacherib withdrew (vv. 18–19, 21). The king’s life was prolonged. The people were consoled by Isaiah’s words about the future (vv. 23–25); the “consolations” refer to Is 40–66.

* [48:17] The reference is to the famous Siloam tunnel in present-day Jerusalem.

* [49:1–10] Ben Sira’s praise of King Josiah (vv. 1–3) and of the prophets Jeremiah and Ezekiel and the minor prophets (vv. 7–10) derives from their spirit of fidelity to the Lord and his Law (vv. 4–6, 10).

* [49:11–13] The rebuilding of the Temple and the repair of the walls of the Holy City led to a restoration of religious worship and civil authority.

* [49:14–16] The patriarchs here mentioned were glorious because of their spirit of religion, i.e., their profound reverence for God and obedience to him. The splendor of Adam: suggests his direct origin from God (Gn 1:26–27; 2:7).

* [50:1–21] Son of Jochanan: Simeon II, in whose time as high priest (219–196 B.C.) great works were accomplished for the benefit of public worship and welfare (vv. 1–4). Ben Sira, a contemporary, describes detailed liturgical action, perhaps pertaining to the Day of Atonement (Yom Kippur, cf. Lv 16).

* [50:22–24] Ben Sira urges the reader to praise and bless God for his wondrous works and then invokes a blessing on all that they may enjoy peace and gladness of heart and the abiding goodness of the Most High.

* [50:25] Not even a people: the Samaritans.

* [50:26] Seir: Mount Seir in the territory of the Edomites. Shechem: a city in Samaria.

* [50:27] This colophon may have been the original ending of the book. It is unusual for a biblical writer to append his name.

* [51:1–30] This chapter contains two appendixes: a prayer (vv. 1–12) and an autobiographical poem praising wisdom (vv. 13–30).

* [51:4] So complete is the deliverance from fire that even the smell of smoke cannot be detected. Cf. Dn 3:27.

* [51:12] After this verse the Hebrew text gives the litany of praise contained below. It is similar to Ps 136. Though not found in any versions, and therefore of doubtful authenticity, the litany seems from internal evidence to go back to the time of Ben Sira.

* [51:13–30] A Hebrew manuscript from Qumran demonstrates the acrostic style of vv. 13–20. This is an elegant twenty-three-line alphabetic acrostic hymn that describes Ben Sira’s relationship to wisdom: (a) his approach to wisdom through prayer, persistent study, and instruction (vv. 13–17); (b) his purification from sin, his enlightenment, and ardent desire to possess wisdom (vv. 18–22). Ben Sira concludes with an urgent invitation to his students to receive instruction in wisdom from him, and to live by it, because wisdom gives herself to those who seek her (vv. 23–26); and for their labor, God will reward them in his own time (vv. 27–30). Cf. Mt 11:28; Eccl 12:14.

* [51:23] House of instruction: this may be a metaphor for Ben Sira’s teaching.