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This article refers to the Ben Sira of the 2nd Century BCE and his writings, not "The Alphabet of Ben-Sira", a medieval work attributed to him.

Books of the Old Testament in Christian order (For details see Biblical canon)

Hebrew Bible or Tanakh Common to Judaism and Christianity Genesis Exodus Leviticus Numbers Deuteronomy Joshua (Jesus Nave) Judges Ruth 1–2 Samuel 1–2 Kings 1–2 Chronicles Ezra (see Esdras for other names) Nehemiah Esther Job Psalms Proverbs Ecclesiastes Song of Songs Isaiah Jeremiah Lamentations Ezekiel Daniel Minor prophets

Included by Orthodox and Roman Catholics, but excluded by Jews and Protestants: Tobit Judith 1 Maccabees 2 Maccabees Wisdom (of Solomon) Ben Sira Baruch, Letter of Jeremiah (Additions to Jeremiah) (included as Baruch chapter 6 by Roman Catholics) Additions to Daniel Additions to Esther

Included by Greek & Slavonic Orthodox (Synod of Jerusalem): 1 Esdras (see Esdras for other names) 3 Maccabees Prayer of Manasseh (included in the Book of Odes) Psalm 151 (included as an appendix to the Psalter)

Included by Russian and Ethiopian Orthodox: 2 Esdras

Included by Ethiopian Orthodox: Jubilees Enoch 1–3 Meqabyan 4 Baruch

Included by Syriac Peshitta Bible: Psalms 152–155 2 Baruch (Apocalypse of Baruch) Letter of Baruch (sometimes part of 2 Baruch) This box: view • talk • edit

The Wisdom of Ben Sira by Yeshua ben Sira, also known as The Wisdom of Jesus son of Sirach or merely Sirach, and known by some Christians as Ecclesiasticus (not to be confused with Ecclesiastes), is a work from the 2nd Century BCE, originally written in Hebrew. Ben Sirah, a Jew who had been living in Jerusalem, may have authored the work in Alexandria, Egypt circa 180–175 BC, where he is thought to have established a school.^[1]

The book is included in the Septuagint and is accepted as part of the biblical canon by Catholics and Eastern Orthodox, but not by most Protestants, and is listed in Article VI of the Thirty-Nine Articles of the Church of England^[2]. Although it was not accepted into the Tanakh, the Jewish biblical canon, The Wisdom of Ben Sira is occasionally quoted in the Talmud and works of rabbinic literature. The Greek Church Fathers also called it "The All-Virtuous Wisdom," while the Latin Church Fathers, beginning with Cyprian^[3], termed it Ecclesiasticus because it was frequently read in churches, leading to the title liber ecclesiasticus (Latin and Latinised Greek for "church book"). Today it is more frequently known as Ben Sira or simply Sirach. ("Ben Sirach" should be avoided because it is a mix of the Hebrew and Greek titles.)

In Egypt, it was translated into Greek by the author's grandson, who added a preface. The Prologue to Ben Sira is generally considered the earliest witness to a canon of the books of the prophets, and thus the date of the text as we have it is the subject of intense scrutiny.

Contents 1 Author 1.1 His name 1.2 His life 2 Translation and dating of the work 3 Texts and manuscripts 4 Contents 4.1 Influence in the Jewish liturgy 4.2 In the New Testament 5 External links 6 References

The evidence seems to show that the author's name was Yeshua, son of Shimon, son of Eleazar ben Sira. In the Greek text, the author is called "Jesus the son of Sirach of Jerusalem." (l.27) "Jesus" is the Anglicized form of the Greek name Ιησους, the equivalent of Syriac Yeshua` and Masoretic Hebrew Yehoshua`.

The copy owned by Saadia Gaon, the prominent rabbi, Jewish philosopher, and exegete of the 10th Century CE, had the reading "Shim`on, son of Yeshua`, son of El`azar ben Sira"; and a similar reading occurs in the Hebrew manuscript B. By interchanging the positions of the names "Shim`on" and "Yeshua`," the same reading is obtained as in the other manuscripts.

The correctness of the name "Shim`on" is confirmed by the Syriac version, which has "Yeshua`, son of Shim`on, surnamed Bar Asira." The discrepancy between the two readings "Bar Asira" and "Bar Sira" is a noteworthy one, "Asira" ("prisoner") being a popular etymology of "Sira."

The surname Sira means "the thorn" in Aramaic. The Greek form, Sirach, adds the letter chi similar to Hakeldamach in Acts 1:19.

According to the Greek version, though not according to the Syriac, the author traveled extensively (xxxiv. 11) and was frequently in danger of death (ib. verse 12). In the hymn of chapter li. he speaks of the perils of all sorts from which God had delivered him, although this is probably only a poetic theme in imitation of the Psalms. The calumnies to which he was exposed in the presence of a certain king, supposed to be one of the Ptolemaic dynasty, are mentioned only in the Greek version, being ignored both in the Syriac and in the Hebrew text. The only fact known with certainty, drawn from the text itself, is that Ben Sira was a scholar, and a scribe thoroughly versed in the Law, and especially in the "Books of Wisdom."

The Prologue to Ben Sira is generally considered the earliest witness to a canon of the books of the prophets. Thus the date of the text as we have it is the subject of intense scrutiny.^[4]

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 B.C.) and thus Ptolemy VIII Euergetes must be intended; he ascended the throne in the year 170 BC, together with his brother Philometor, but he soon became sole ruler of Cyrene, and from 146 to 117 held sway over all Egypt. He dated his reign from the year in which he received the crown (i.e., from 170). The translator must therefore have gone to Egypt in 132 BCE.

Considering the average length of two generations, Ben Sira's date must fall in the first third of the Second Century BCE. Furthermore, Ben Sira contains a eulogy of "Simon the High Priest, the son of Onias, who in his life repaired the House" (50:1). Most scholars agree that it seems to have formed the original ending of the text, and that the second High Priest Simon (died 196 BC) was intended. Struggles between Simon's successors occupied the years 175–172 BC and are not alluded to, nor is the persecution of the Jews by Antiochus IV Epiphanes in 168.^[5]

Ben Sira'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 having a work centered around praising God’s covenanted faithfulness that closed on an unanswered prayer.^[6]

The Greek translation of Ben Sira is found in many codices of the Septuagint.

In the early 20th century several substantial Hebrew texts of Ben Sira, copied in the eleventh and twelfth centuries AD, were found in the Cairo genizah (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 book of Ben Sira.

In the 1940s and 1950s three copies of portions of Ben Sira were found among the Dead Sea Scrolls. The largest scroll was discovered at Masada, the famous Jewish fortress destroyed in 73 AD. The earliest of these scrolls has been dated to shortly after 100 BC, approximately 100 years after Ben Sira was first composed. These early Hebrew texts are in substantial agreement with the Hebrew texts discovered in Cairo, although there are numerous minor discrepancies. With these findings, scholars are now more confident that the Cairo texts are reliable witnesses to the Hebrew original.

The Book of Ben Sira is a collection of ethical teachings. Thus Ecclesiasticus closely resembles Proverbs, except that, unlike the latter, it is the work of a single author, not an anthology of maxims drawn from various sources. Some have denied Ben Sira the authorship of the apothegms, and have regarded him as a compiler.

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. These precepts are arranged in verses, which are grouped according to their outward form. The sections are preceded by eulogies of wisdom which serve as introductions and mark the divisions into which the collection falls.

Wisdom, in Ben Sira's view, is synonymous with the fear of God, and sometimes is identified in his mind 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, and an unconquerable distrust of women.

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 Ben Sira 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 moralistic 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.

Ben Sira was used as the basis for two important parts of the Jewish liturgy. In the Mahzor (High Holy day prayer book), a medieval Jewish poet used Ben Sira as the basis for a poem, KeOhel HaNimtah, in the Yom Kippur musaf ("additional") service. Recent scholarship indicates that it formed the basis of the most important of all Jewish prayers, the Amidah. Ben Sira apparently provides the vocabulary and framework for many of the Amidah's blessings. Many rabbis quoted Ben Sira as an authoritative work during the three centuries before the advent of Yavneh.

Some people claim that there are several allusions to the book of Sirach in the New testament. These include The magnificat in Luke 1:52 following Sirach 10:14, the description of the seed in Mark 4:5,16-17 following Sirach 40:15, and Christ's statement in 7:16,20 following Sirach 27:6.^[7]

The distinguished patristic scholar Henry Chadwick has claimed that in Matthew 11:28 Jesus was directly quoting Sirach 51:27.^[8]

• Sirach - King James version from University of Virginia
• The Book of Sirach Full text (Douay-Rheims version) from http://St-Takla.org (also available in Arabic)
• Sirach (Ecclesiasticus) - Latin Vulgate with Douay-Rheims version side-by-side
• Sirach (Ecclesiasticus) - Latin Vulgate
• "The Wisdom of Jesus the Son of Sirach" in "Jewish Encyclopedia"
• Catholic Encyclopedia: Ecclesiasticus
• Philippe Guillaume, "New Light on the Nebiim from Alexandria: A Chronography to Replace the Deuteronomistic History": sections 3 – 5: full notes and bibliography
• Ecclesiasticus, all chapters, full text, searchable
• World Wide Study Bible: Sirach
• NT Allusions to Apocrypha and Pseudepigrapha

1. ^ See Guillaume, Phillipe. "New Light on the Nebiim from Alexandria: A Chronography to Replace the Deuteronomistic History": sections 3 – 5: full notes and bibliography
2. ^ Article VI at episcopalian.org
3. ^ Testimonia, ii. 1; iii. 1, 35, 51, 95, et passim
4. ^ Guillaume.
5. ^ See Hasmoneans.
6. ^ Guillaume.
7. ^ http://www.scripturecatholic.com/deuterocanon.html
8. ^ Henry Chadwick, "The Church in Ancient Society", p.28

• Beentjes, Pancratius C. 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, Leiden : E.J. Brill, 1997 ISBN 9004107673
• Amidah, entry in the Encyclopedia Judaica, Keter Publishing