HarperCollins Study Bible, page 367
like frost in fair weather, your sins will melt away.
16Whoever forsakes a father is like a blasphemer,
and whoever angers a mother is cursed by the Lord.
Humility
17My child, perform your tasks with humility;c
then you will be loved by those whom God accepts.
18The greater you are, the more you must humble yourself;
so you will find favor in the sight of the Lord.d
20For great is the might of the Lord;
but by the humble he is glorified.
21Neither seek what is too difficult for you,
nor investigate what is beyond your power.
22Reflect upon what you have been commanded,
for what is hidden is not your concern.
23Do not meddle in matters that are beyond you,
for more than you can understand has been shown you.
24For their conceit has led many astray,
and wrong opinion has impaired their judgment.
25Without eyes there is no light;
without knowledge there is no wisdom.e
26A stubborn mind will fare badly at the end,
and whoever loves danger will perish in it.
27A stubborn mind will be burdened by troubles,
and the sinner adds sin to sins.
28When calamity befalls the proud, there is no healing,
for an evil plant has taken root in him.
29The mind of the intelligent appreciates proverbs,
and an attentive ear is the desire of the wise.
Alms for the Poor
30As water extinguishes a blazing fire,
so almsgiving atones for sin.
31Those who repay favors give thought to the future;
when they fall they will find support.
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a Heb: Other ancient authorities read comfort
b In other ancient authorities this line is preceded by Those who fear the Lord honor their father,
c Heb: Gk meekness
d Other ancient authorities add as verse 19, Many are lofty and renowned, but to the humble he reveals his secrets.
e Heb: Other ancient authorities lack verse 25
3.1–16 A poem in three stanzas elaborates on the commandment to honor father and mother (Ex 20.12; Deut 5.16). Its position suggests that the preceding poem may have been written with the first commandment in mind. The connection between the “fear of the Lord” (see 2.15–17) and the honor of one’s parents is made in vv. 1–4 and recurs as a conclusion, or period, in v. 16.
3.2 The curious formulation of this verse results from the desire to keep the Lord in view as the ultimate author of the commandment to honor parents. It nevertheless expresses the ranking basic to ancient Jewish family structure and ethic.
3.3 To atone for sins, or for failures to keep the law, one could offer a sacrifice or perform an act of mercy such as almsgiving. Cf. notes on 4.1–10; 28.5; 35.1–13.
3.4 Lay up treasure. See note on 29.11. In v. 14 such a kindness to a father will be credited . . . against one’s sins; see note on 3.14.
3.6 Long life, an allusion to the reward for honoring parents in Ex 20.12; Deut 5.16 as well as a recollection of the long life promised by wisdom in 1.12, 20.
3.9 For examples of a father’s blessing, see Gen 27.27–29 (Isaac); 48.15–16, 20; 49.8–12 (Jacob).
3.14 Credited . . . against your sins. God keeps an account of one’s sins and transgressions as well as one’s deeds of mercy. See note on 28.1.
3.16 This harsh conclusion may allude to the death penalty prescribed for one who curses father or mother (cf. Ex 21.17; Lev 20.9; Prov 19.26). It may also be Ben Sira’s attempt to integrate an ethic of honor (wisdom) with his religious piety (fear of the Lord).
3.17–4.10 A longer poetic unit on humility and almsgiving brings the needy and society into view. It completes the triad of relationships under consideration in the first major section of the book (1.1–4.10): duties to God, family, and society.
3.17–29 Humility is the essential virtue, an attitude appropriate to all three traditions of thought combined in Ben Sira’s ethical system: wisdom, Mosaic law, and temple worship. Cf. 2 Chr 7.14; Job 22.29; Prov 15.33; Mic 6.8.
3.21 What is beyond your power draws upon the theme of hidden wisdom as a way to express human limitation. See 18.4–7; Ps 131; Eccl 7.24. In vv. 22–24, Ben Sira may be warning against Jewish apocalyptic speculation (like that found in 1 Enoch) or possibly Greek philosophy.
3.27 Adds sin to sins, a reference to the (sinful) presumption that sins make no difference. See 5.5.
3.30–31 Almsgiving atones for sin, the statement of a basic theme elaborated in the next section (4.1–10); but also note Ben Sira’s use of cultic language. On almsgiving, see 7.10, 32–36; 12.3–7; 14.13; 17.22; 18.15; 29.1–20; 35.4; 40.17. Almsgiving was the cornerstone of Jewish social ethic at this time. See Tob 4.10–11.
SIRACH 4
Duties toward the Poor and the Oppressed
1My child, do not cheat the poor of their living,
and do not keep needy eyes waiting.
2Do not grieve the hungry,
or anger one in need.
3Do not add to the troubles of the desperate,
or delay giving to the needy.
4Do not reject a suppliant in distress,
or turn your face away from the poor.
5Do not avert your eye from the needy,
and give no one reason to curse you;
6for if in bitterness of soul some should curse you,
their Creator will hear their prayer.
7Endear yourself to the congregation;
bow your head low to the great.
8Give a hearing to the poor,
and return their greeting politely.
9Rescue the oppressed from the oppressor;
and do not be hesitant in giving a verdict.
10Be a father to orphans,
and be like a husband to their mother;
you will then be like a son of the Most High,
and he will love you more than does your mother.
The Rewards of Wisdom
11Wisdom teachesa her children
and gives help to those who seek her.
12Whoever loves her loves life,
and those who seek her from early morning are filled with joy.
13Whoever holds her fast inherits glory,
and the Lord blesses the place sheb enters.
14Those who serve her minister to the Holy One;
the Lord loves those who love her.
15Those who obey her will judge the nations,
and all who listen to her will live secure.
16If they remain faithful, they will inherit her;
their descendants will also obtain her.
17For at first she will walk with them on tortuous paths;
she will bring fear and dread upon them,
and will torment them by her discipline
until she trusts them,c
and she will test them with her ordinances.
18Then she will come straight back to them again and gladden them,
and will reveal her secrets to them.
19If they go astray she will forsake them,
and hand them over to their ruin.
20Watch for the opportune time, and beware of evil,
and do not be ashamed to be yourself.
21For there is a shame that leads to sin,
and there is a shame that is glory and favor.
22Do not show partiality, to your own harm,
or deference, to your downfall.
23Do not refrain from speaking at the proper moment,d
and do not hide your wisdom.e
24For wisdom becomes known through speech,
and education through the words of the tongue.
25Never speak against the truth,
but be ashamed of your ignorance.
26Do not be ashamed to confess your sins,
and do not try to stop the current of a river.
27Do not subject yourself to a fool,
or show partiality to a ruler.
28Fight to the death for truth,
and the Lord God will fight for you.
29Do not be reckless in your speech,
or sluggish and remiss in your deeds.
30Do not be like a lion in your home,
or suspicious of your servants.
31Do not let your hand be stretched out to receive
and closed when it is time to give.
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a Heb Syr: Gk exalts
b Or he
c Or until they remain faithful in their heart
d Heb: Gk at a time of salvation
e So some Gk Mss and Heb Syr Lat: Other Gk Mss lack and do not hide your wisdom
4.1–10 An ancient standard for social justice lies behind this section: the care of widows, orphans, aliens, and the poor. This covenantal standard was used to measure the righteousness of a king’s rule, the health of a society, and the piety of an individual Jew. It was basic for prophetic social critique. See Ex 22.22; Lev 19.9–10; 23.22; Deut 10.18; 24.17–22; 27.19; Job 29.11–16; 31.13–22; Isa 1.17; Am 5.10–15; Zech 7.10; Tob 1.3, 8; Jas 1.27. See also Sir 35.16–19.
4.9 Giving a verdict, an indication that Ben Sira’s students were being prepared for a scribal vocation that might include rendering judgments. See 38.31–33. This unit completes the section of the book (1.1–4.10) concerned with the programmatic relation of wisdom to ethical piety.
4.10 More than does your mother, a touching image of how God loves those who care for the marginalized.
4.11–31 A poem on wisdom, personified as a female teacher (vv. 11–19), introduces the topic of considered speech (vv. 20–31) and prepares for much of the material in chs. 5–6.
4.11–19 The poem echoes the speech of personified wisdom in Prov 1.20–9.6.
4.13 The place she enters, possibly the temple (24.10–11) as her “house.” Cf. Prov 9.1–6.
4.15 To judge the nations was a widespread hope, namely, that the righteous wise ones would rule the world. Cf. Prov 8.15–16; 29.9; Wis 3.8; 9.12; Lk 22.30; 1 Cor 6.2. In the Greek tradition of popular philosophy the wise were the true kings.
4.17 At first, the first of two stages in education: wisdom’s tortuous discipline results in accomplishment (v. 18). The Hebrew musar can be translated “discipline” or “education.” In Greek tradition the standard metaphors for education (paideia, meaning both “education” and “culture”) were sowing seed and cultivating vines. The labor of farming occurs as the metaphor of wisdom’s discipline in 6.18–31. Here in vv. 17–18 the metaphor of the path is used. Cf. Wis 6.13–16. The phrase her ordinances merges wisdom instruction with the commandments of the Torah as if the commandments were ordained by personified wisdom. Cf. Wis 6.18.
4.19 She will forsake them, reminiscent of Prov 1.24–32.
4.20–31 Negative injunctions appear as an appropriate form of instruction. The common theme is considered speech, the goal of ancient education in both the Near East and Greece. See v. 24. The theme continues in chs. 5–6, interwoven with the codes of honor/shame and sin.
4.20 Watching for the opportune time refers to knowing when to speak, what to say on a specific occasion, and when to keep silent. See 1.23; 4.23; 20.7, 20. Proverbs were formulated as general statements, but in fact were observations on particular sets of circumstances (“cases”). Knowing when a proverb applied was also a mark of wisdom. See 20.20.
4.29 Speech and deeds, the two modes of human behavior that must correspond in a person of integrity.
SIRACH 5
Precepts for Everyday Living
1Do not rely on your wealth,
or say, “I have enough.”
2Do not follow your inclination and strength
in pursuing the desires of your heart.
3Do not say, “Who can have power over me?”
for the Lord will surely punish you.
4Do not say, “I sinned, yet what has happened to me?”
for the Lord is slow to anger.
5Do not be so confident of forgivenessa
that you add sin to sin.
6Do not say, “His mercy is great,
he will forgiveb the multitude of my sins,”
for both mercy and wrath are with him,
and his anger will rest on sinners.
7Do not delay to turn back to the Lord,
and do not postpone it from day to day;
for suddenly the wrath of the Lord will come upon you,
and at the time of punishment you will perish.
8Do not depend on dishonest wealth,
for it will not benefit you on the day of calamity.
9Do not winnow in every wind,
or follow every path.c
10Stand firm for what you know,
and let your speech be consistent.
11Be quick to hear,
but deliberate in answering.
12If you know what to say, answer your neighbor;
but if not, put your hand over your mouth.
13Honor and dishonor come from speaking,
and the tongue of mortals may be their downfall.
14Do not be called double-tonguedd
and do not lay traps with your tongue;
for shame comes to the thief,
and severe condemnation to the double-tongued.
15In great and small matters cause no harm,e
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a Heb: Gk atonement
b Heb: Gk he (or it) will atone for
c Gk adds so it is with the double-tongued sinner (see 6.1)
d Heb: Gk a slanderer
e Heb Syr: Gk be ignorant
5.1–6.4 A twenty-two-line poetic arrangement of warnings on the ruinous consequences of mistaken presumptions, wrong speech, and shameful behavior.
5.4 Slow to anger, a reference to Ex 34.6, a verse basic to a commonly held understanding of the relationship between the Lord’s wrath and mercy.
5.7 The time of punishment, any experience of ruin, shame, or destruction as a moment of divine retribution; see 16.5–23. Suddenly contrasts with slow in v. 4.
5.9 Metaphors of behavior without principle.
5.12 Put your hand over your mouth, an idiomatic gesture common to Egypt and Israel indicating discretionary silence, whether out of respect, admission of ignorance, or regret. See Job 21.5; Prov 30.32; Wis 8.12.
5.14 Double-tongued, a common idiom for deceitful speech, slander, and gossip. See 28.13. The thief, one who “robs” another’s good reputation, i.e., a slanderer.
SIRACH 6
1and do not become an enemy instead of a friend;
for a bad name incurs shame and reproach;
so it is with the double-tongued sinner.
2Do not fall into the grip of passion,a
or you may be torn apart as by a bull.b
3Your leaves will be devoured and your fruit destroyed,
and you will be left like a withered tree.
4Evil passion destroys those who have it,
and makes them the laughingstock of their enemies.
Friendship, False and True
5Pleasant speech multiplies friends,
and a gracious tongue multiplies courtesies.
6Let those who are friendly with you be many,
but let your advisers be one in a thousand.
7When you gain friends, gain them through testing,
and do not trust them hastily.
8For there are friends who are such when it suits them,
but they will not stand by you in time of trouble.
9And there are friends who change into enemies,
and tell of the quarrel to your disgrace.
10And there are friends who sit at your table,
but they will not stand by you in time of trouble.
11When you are prosperous, they become your second self,
and lord it over your servants;
12but if you are brought low, they turn against you,
and hide themselves from you.
13Keep away from your enemies,
and be on guard with your friends.
14Faithful friends are a sturdy shelter:
whoever finds one has found a treasure.
15Faithful friends are beyond price;
no amount can balance their worth.
16Faithful friends are life-saving medicine;
and those who fear the Lord will find them.
17Those who fear the Lord direct their friendship aright,
for as they are, so are their neighbors also.
Blessings of Wisdom
18My child, from your youth choose discipline,
and when you have gray hair you will still find wisdom.
19Come to her like one who plows and sows,
and wait for her good harvest.
For when you cultivate her you will toil but little,
and soon you will eat of her produce.
20She seems very harsh to the undisciplined;
fools cannot remain with her.
21She will be like a heavy stone to test them,
and they will not delay in casting her aside.
22For wisdom is like her name;
she is not readily perceived by many.
23Listen, my child, and accept my judgment;
do not reject my counsel.
24Put your feet into her fetters,
and your neck into her collar.
25Bend your shoulders and carry her,
and do not fret under her bonds.
26Come to her with all your soul,
and keep her ways with all your might.
27Search out and seek, and she will become known to you;
and when you get hold of her, do not let her go.
28For at last you will find the rest she gives,
