^jl* HiUe. &.T. &pocrypU B*o rW. m<8
THE
Holy Bible
ACCORDING TO THE AUTHORIZED VERSION (A.D. 1611).
WITH AN EXPLANATORY AND CRITICAL
AND
% Jjuefaftgion of % Crattslatwn,
By CLERGY OF THE ANGLICAN CHURCH.
APOCRYPHA.
EDITED
By HENRY WACE, D.D.,
prebendary of st. paul's ; principal of king's college, london; preacher
of Lincoln's inn; honorary chaplain to the queen;
chaplain to the archbishop of canterbury.
IN TWO VOLUMES. Vol. II
LONDON: V^ V
JOHN MURRAY. ALBEMARLE STREET.
1888.
\_All rights are reserved.]
v. 1
top, 3
LONDON:
PRINTED BY WILLIAM CLOWES AND SONS, Limited,
STAMFOKD STREET AND CHARING CROSS.
CONTENTS OF VOL. II
ECCLESIASTICUS.
INTRODUCTION AND COMMENTARY BY THE REV. A. EDERSHEIM,
M.A., D.D., GRINFIELD LECTURER ON THE SEPTUAGINT IN THE
UNIVERSITY OF OXFORD.
I. Importance of the Book; its
Author ....
II. Date of the original Work
and of its Translation
into Greek
iii. ecclesiasticus, the " wis-
DOM" Writings of the Old
Testament, and Jewish
Hellenistic Literature .
IV. The Writer and his Book:
its Philosophy, Theology,
and Ethics ; Comparison
with the New Testament
and with Philo
12
V. Language, Title, and Ar-
rangement OF THE ORI-
GINAL Work .
VI. References to the Book
of Proverbs and in the
Epistle of St. James
VII. The Greek Version of
ECCLESIASTICUS .
VIII. The Syriac Version and
THE "VETUS LATINA"
IX. Other Ancient Versions .
X. Authority of Ecclesiasti-
cus in the Synagogue and
in the Church
XI. Literature of the Subject
PAGE
20
23
26
X2
33
35
COMMENTARY AND CRITICAL NOTES, pp. 37-239.
BARUCH.
INTRODUCTION AND COMMENTARY BY THE VEN. E. H. GIFFORD, D.D.,
ARCHDEACON OF LONDON AND CANON OF ST. PAUL'S.
I. Contents and Division
II. The reputed Author.
III. The alleged Place and
Time of Writing
IV. Relation to the Canonical
Books of the Old Testa-
ment
PAGE
24I
v.
Original Language .
PAGE
. 248
242
VI.
Probable Date
. 250
244
VII.
VIII.
Text ....
Place in Canon
251
252
248
Appendix : The Titles of God in
Baruch
25:
COMMENTARY AND CRITICAL NOTES, pp. 254-286.
h CONTENTS.
THE EPISTLE OF JEREMY.
INTRODUCTION AND COMMENTARY BY THE VEN. E. H. GIFFORD, D.D.,
AR( HDEACON OF LONDON AND CANON OF ST. PAUL'S.
rA GE PAGE
f I. Contents . . . . 287 V. Approximate Date . 290
5 II. The supposed Author. 287 VI T
111. The original Language . 288
S IV. Object of the Epistle . 290 VII. Place in Canon. . . 291
COMMENTARY AND CRITICAL NOTES, pp. 292-303.
THE SONG OF THE THREE HOLY
CHILDREN.
INTRODUCTION AND COMMENTARY BY THE REV. C. J. BALL, M.A.,
CHAPLAIN OF LINCOLN'S INN.
PAGE
Introduction 305
COMMENTARY AND CRITICAL NOTES, pp. 310-322.
THE HISTORY OF SUSANNA.
INTRODUCTION AND COMMENTARY BY THE REV. C. J. BALL, M.A.,
CHAPLAIN OF LINCOLN'S INN.
PAGE
Introduction 323
COMMENTARY AND CRITICAL NOTES, pp. 332-343.
BEL AND THE DRAGON.
INTRODUCTION AND COMMENTARY BY THE REV. C. J. BALL, M.A
CHAPLAIN OF LINCOLN'S INN.
. PAGE
Introduction ... ,.,
344
COMMENTARY AND CRITICAL NOTES, pp. 351-360.
CONTENTS. v
THE PRAYER OF MANASSES.
INTRODUCTION AND COMMENTARY BY THE REV C. J. BALL, M.A.,
CHAPLAIN OF LINCOLN'S INN.
PAGE
Introduction 361
COMMENTARY AND CRITICAL NOTES, pp. 366-371.
I. MACCABEES.
INTRODUCTION AND COMMENTARY BY THE REV. G. RAWLINSON, M.A.,
CANON OF CANTERBURY, AND CAMDEN PROFESSOR OF ANCIENT
HISTORY IN THE UNIVERSITY OF OXFORD.
PAGE PAGE
I. Subject of the Book and V. Original Language and
its Divisions . . -373 Author . . . .376
II. Style and Diction . . 373 VI. Date of Composition . 378
III. Authenticity of the Nar- VII. Sources of the Work . 378
rative . . . . 374 vill. Religious Tone and Cha-
IV. Unity of the Work . .376 racter . . . .380
COMMENTARY AND CRITICAL NOTES, pp. 382-537.
II. MACCABEES.
INTRODUCTION AND COMMENTARY BY THE REV. G. RAWLINSON, M.A.,
CANON OF CANTERBURY, AND CAMDEN PROFESSOR OF ANCIENT
HISTORY IN THE UNIVERSITY OF OXFORD.
PAGE PAGE
I. Plan of the Work, and its V. Treatment of his main
Divisions . . . .539 Source by the Writer . 543
II. Style and Diction . . 540 vi. Date of Composition, and
III. Historical Value of the Author . . . .544
BooK 540 vil. Religious Tone of the
IV. Sources of the Book . . 542 Book .... 544
COMMENTARY AND CRITICAL NOTES, pp. 547-648.
Apoc Vol II. b
ECCLESIASTICUS.
INTRODUCTION.
I. Importance of the Book ; its
Author i
II. Date of the original Work
and of its Translation into
Greek 4
111. ecclesiasticus, the " wlsdom "
Writings of the Old Testa-
ment, and Jewish Hellenis-
tic Literature ... 9
IV. The Writer and his Book : its
Philosophy, Theology, and
Ethics ; Comparison with
the New Testament and
with Thilo . . . .12
PA.GK
V. Language, Title, and Ar-
rangement OF THE ORIGINAL
Work 18
VI. References to the Book of
Proverbs and in the Epistle
of St. James . . . .20
VII. The Greek Version of Eccle-
siasticus 23
VIII. The Syriac Version and the
"Vetus Latina" . . 26
IX. Other Ancient Versions . 32
X. Authority of Ecclesiasticus
in the Synagogue and in
the Church . . . -33
XI. Literature of the Subject . 35
I. Importance of the Book ; its
Author.
AMONG the Jewish sacred writings
outside the Old Testament perhaps
the most interesting, in many respects,
is that commonly known as ' The Wis-
dom of Jesus, the Son of Sirach,' or
Ecclesiasticus} It cannot indeed be
ranked, like the books of the Maccabees,
among the sources of history, though
here also it contains indications too
often overlooked. But its chief import-
ance lies in this, that it exhibits Jewish
thought and religion at a period other-
wise almost unknown ; that it connects
the traditions of the past with questions
of the future ; and that, while embodying
both, it marks the transition from the
one to the other.
The permanent and almost universal
interest of the book is to some extent
indicated even by the circumstance that it
has in a sense furnished the substratum
as well as some of the verses for two of the
>est known hymns of the Church. The
1 On these designations, see more in the
quel.
Apoc Vol. II.
Jubilee-Rhythm of St. Bernard of Clair-
vaux x is, even in its wording, the Chris-
tian application to Personified Wisdom
of part of Ecclus. xxiv. (see the notes).
And the Te Deutn of Rinckart 2 (about
1648), "Now thank we all our God," is
taken from Ecclus. 1. 22-24. But, far
beyond this, the special claims of Eccle-
siasticus may be thus briefly summed up :
It is the oldest known Apocryphon; 3 it
1 Partially translated in ' Hymns Ancient and
Modern,' Nos. 178 (also partly 177) : " Jesu, the
very thought of Thee ; " and in its entirety by
the present writer, in a small collection chiefly
of Ancient Latin Hymns.
2 The well-known German hymn, "Nun
danket alle Gott," translated in ' Hymns Ancient
and Modern,' No. 379.
3 On the contention that Ecclesiasticus is
older than our canonical Daniel, so confidently
made by many Jewish and Christian writers
(down to Schiirer, ' Gesch. d. Jiid. Volkes,' vol. ii.
p. 615), this is not the place to enter. Perhaps
the note on Ecclus. xxi. 27 may here be helpful.
Comp. (besides the foreign writers in defence of
the canonicity of Daniel) Pusey, ' Lect. on
Daniel,' pp. 303, &c. ; and, for some aspects of
the question, ' Prophecy and History' (the War-
burton Lectures), pp. 291-296. But the date
there assigned (p. 294) to the ' Book of Wis-
dom ' is probably too early.
B
7
INTRODUCTION TO ECCLESIASTICUS.
unquestionably originated in Palestine,
ami was written in Hebrew ; l and it
(presents a new phase of Judaism. His-
torically it may be regarded as a con-
tinuation and development of those parts
of the Old Testament which are known'
as the " Wisdom-writings." And yet it
represents a new stage. We miss the
higher tone and the spiritual elements of
the canonical " Wisdom-writings." On
the other hand, we are in the presence of
new questions originating from contact
with a witler world ; and we find them
answered in a manner which in one
direction would lead up to Jewish Alex-
andrian theology, while the book itself is
still purely Palestinian. From one aspect
therefore it may be described as Pales-
tinian theosophy before Alexandrian Hel-
lenism. From another aspect it represents
an orthodox, but moderate and cold, Ju-
daism before there were either Pharisees
or Sadducees ; before these two directions
assumed separate form under the com-
bined influence of political circumstances
and theological controversies. In short,
it contains as yet undistinguished and
mostly in germ all the elements developed
in the later history of Jewish religious
thinking. Put beyond all this, the book
throws welcome light on the period in
which it was written. If we would know
what a cultured, liberal, and yet genuine
Jew had thought and felt in view of the
great questions of the day ; if we would
gain insight into the state of public opinion,
morals, society, and even of manners at
that period we find the materials for
it in the book Ecclesiasticus. Lastly, the
unique position among the Apocrypha
which this book has always occupied,
alike in the Synagogue and the Church,
constitutes yet another of its distinguish-
ing claims.
But for the critical student Ecclesi-
asticus must always possess a peculiar
interest and importance. This, in the
first place, because the Greek translation
in which it has come down is both histori-
cally and in point of time connected with
1 According to some (though erroneously), in
Chaldee or Aramaic. We do not mean that this
h the only apocryphal book which originated in
(tine or was written in Hebrew, but that in
regard to Ecclesiasticus this has never been
called in question.
the LXX. Version of the Old Testament,
and hence necessarily reflects light upon
it. Put, besides, the Greek is not the
only direct translation of the work from
its Hebrew original. As will be shewn in
the sequel, the^jTiacJ^ersion of Eccle-
siasticus, as well as the Greek, was made
directly from the Hebrew. Thus we
ssess two independent versions of the
,vork, controlling each other, by com-
parison of which the real text of the
Hebrew original can often be ascertained.
For in many passages in which the two
versions differ, we have only to retranslate
into Hebrew to perceive how these differ-
ences arose by some simple and obvious
misreading, or else misunderstanding of
a Hebrew word by the one or the other
translator. In such cases it is not difficult
to judge which of them rightly appre-
hended the meaning of the original. In
other cases the comparison suggests that
there must have been intentional altera-
tions : in the Greek probably chiefly due
to the Hellenising spirit of the translator,
and in the Syriac to later redactors. Put
the comparison also throws light on some
points in regard to the letter of the text
which are full of interest. Thus we con-
clude that a Greek variant represents the
better, if indeed not the corrected, reading,
when it accords not only with the other
version, but with what we judge to have
been the underlying Hebrew original.
And this in turn reflects light on the
various Codices. Lastly, as regards the
wider general question of the variations
which a Hebrew text may be supposed
to have undergone, the student has in
Ecclesiasticus the opportunity of com-
paring, so to speak, three different recen-
sions of a Hebrew text, dating from
widely different periods and coming from
distant countries : in the Greek, the
Syriac, and including the Talmudic
quotations from Sirach the Aramaic
versions of our book.
Concerning the Author of the work
just described, we possess unfortunately
only very scanty biographical details.
In Ecclus. 1. 27, when subscribing his
name according to ancient custom, he
designates himself as "Jesus the son of
Sirach 1 [in the Vat., Seirach; in the Sin.,
1 So not only the Alex., but the import
MS. 248 [Fritzsche]. The Syr. omits what e J
INTRODUCTION TO ECCLESIASTICUS.
Seirak' l ], the Jerusalemite " [from Jeru-
salem!. The 'addition "Eleazar" [after
" Sirach "] in the Alex., Vat., and Sin., and
"of Eleazar" in some MSS., is spurious,
and probably connected with the legend
of his descent from the High-priest, to
which reference will be immediately made.
The Hebrew name of our writer was J/)
(Jeshua abbreviated from Jehoshu*,
KTD-J3 (or 13), " the son of Sira." It is
by the latter designation (without the addi-
tion of " Jesus ") that he is quoted in Tal-
mudic writings. 2 In Walton's edition of
the Syriac Version, the (evidently spu-
rious) superscription to Ecclus. indeed
runs : " The book of Jesus the son of
Simeon Asiro : that book is called the
Wisdom of the Son of Asiro." But the
word " Asiro "which has been generally
rendered vinctus, " bound " is probably
only a corruption of Sira (the name of
" Simeon " being introduced either as that
of the High-priest of chapter 1., or from
the legend that our writer had been a
High-priest). The Arabic Version, which
commonly follows the Syr., has only the
name: "Jesus the son of Sirach "(we
take not any note of other additions
in the Arab, superscription). And in
Lagarde's ' Libri Vet. Test. Apocr.
Syriace' (1861) the Syriac title as cor-
rected from Cod. 12,142 in the Brit.
Mus. (6th cent.) reads : ' Wisdom of the
Son of Sira.' The Hebrew Sira is repre-
the Greek are clauses b and c of ch. 1. 27 (viz. :
"Jesus the son of Sirach of Jerusalem . . . who
out of his heart poured forth wisdom ") ; the Vet.
Lat. has: Jesus filius Sirach Jcrosolyinita.
1 Possibly to this may be due the later Rab-
binic miswriting FITD or yYD (Wolfius, it. s.,
p. 255) and pTTD (Jost, ' Gesch. d. Judenth.' i.
P- 3")- .
2 Later Jewish notices about Ben Sira are
entirely without value. For particulars most of
them uncritical the reader may refer to Wolfius,
' Bibl. Hebr.,' i. pp. 255-263. The story about
Ben Sira being the son of Jeremiah occurs in the
so-called ' Alphabet of Ben Sira 'of which
more in the sequel. For the Constantinople edi-
tion of it (1519), see Buxtorf, ' Bibl. Rabb.' p.
324 ; other editions in Wolfius, ?/. s., and Zunz,
' Gottesd. Vortr.' p. 105, note b. The reader
who is curious to know the unsavoury story there
related about the birth of Ben Sira will find it
in Bartolocci, 'Biblioth. Rabb.' i. 684-687.
But I cannot help suspecting that the writer of
the story had somehow mixed up NVD p with
fcHtpD |2, and that it is only another edition of
the blasphemous references to the mother of
Jesus.
sented by the Greek form Sirach or'
Seirach, which corresponds (as to the x)
with the reading a.KeX8a/xdx for NE^ ?i?n.
The name itself (Sira) does not other-
wise occur in Rabbinic literature. It is
generally translated " a coat of mail " or
" a cuirass." But it may have only a
designative meaning, and in that case
perhaps be best translated by " a thorn "
or " hedge of thorns." l
Of the outward circumstances of Ben
Sira little is known. Omitting entirety
groundless speculations, 2 he has been
identified by some with Jesus, or (as he
Grecianised his name) Jason, the son of
the High-priest Simon II., who by bribery
displaced his brother Onias III. from
the pontifical office. But evidently one
of such infamous memory in Jewish
annals could not have been the writer
of our book. The notion that he was
by descent a priest (Linde, Zunz) finds
already expression in Cod. Sin 1 . Ecclus.
1. 27. Such passages in regard to the
priesthood as in Ecclus. vii. 29-31, and
the not unfrequent allusions to sacrificial
worship throughout the book, do not
indeed seem sufficient to warrant such
an inference. On the other hand, the
disproportionate length at which he di-
lates in ch. xlv. on the high-priesthood of
Aaron (and his descendants), while only
a few verses are devoted to Moses, the
great hero of Jewish tradition, seems of
more significance in this respect than
critics, from Eichhorn 3 downwards, have
assigned to it. 4 Any definite conclusion
on this point is, however, impossible.
And the idea of the priestly descent of
our author may have originated in the
notions anciently entertained about the
occupations and qualifications of the
priesthood, and in ignorance of what
1 Since the name does not otherwise occur,
may it not be an allegorical designation rather
than a proper name ? From that point of view
comp. Eccles. xii. II a.
- For some Jewish suggestions, see Herzfeld,
' Gesch. d. Volkes Isr.' iii. p. 74. For the
notion of the older writers (Corn. a. Lapide,
Calmet, Goldhagen) that Ben Sira was one of
the seventy-two translators (LXX.), see Welte,
'Spez. Einl. in d. deuterokan. B.' p. 225.
3 Eichhorn, 'Einl. in d. apokr. Schr. d. A.
T.' pp. 31, 3 2 - . ,
4 It is surely a somewhat strong assertion by
Schiirer (. s. p. 594) that this opinion is vollig
grundlos.
B 2
INTRODUCTION TO ECCLESIASTICUS.
constituted the learned and thinking
class in Israel. In any case the asser-
tion of Syncellus (' Chronogr.' ed. Din-
dorf, i. p. 525), that the Siracide suc-
ceeded Simon II. (as thirteenth High-
priest) and held the pontificate for six
years, is historically untenable. It may
have arisen from a misunderstanding of a
passage in the ' Chronicon ' of Eusebius
(Schiirer, u. s., p. 594)- Not less ground-
less is the inference (by Grotius) from
ch. xxxviii. 1-15, that Ben Sira was a
physician (see special introd. to ch.
xxxviii.). But whatever his occupation,
it could not have been any handicraft
nor yet agriculture (comp., for example,
xxxviii. 25-30). On the other hand, it
is certain that he was one of the Jewish
sages of his time, and that his eminence
and fame in this respect procured his
advancement to the prominent public
positions which he occupied (see, for
^example, xxxviii. 24, 33 ; xxxix. 1-5).
Another and a very remarkable feature
in his history is that he not only tra-
velled much, but regarded this as part
of the necessary education of a " sage,"
and that, while his views were enlarged,
his religious convictions were only
strengthened by what he learned and
observed in foreign countries (xxxiv. 1 1 ;
xxxix. 1-4). We mark in passing that
foreign travel would scarcely have been
the advice of a pious or even patriotic
Jew in, or immediately before, the time
of Antiochus Epiphanes (that is, during
the pontificate of the sons of Simon II.).
In any case it would be in direct opposi-
tion to the later exclusive views of the
Pharisaic sages. All this seems to imply
that our writer belonged to an earlier
period in Jewish history. Indeed, we
might almost doubt whether the younger
Siracide would have reproduced these
views if his translation had been made
during the pontificate of the sons of
Simon II.
It only remains to add that during these
journeys Ben Sira appears to have in-
curred great personal danger (xxxiv. 12).
It is probably to his deliverance from
these perils that he refers in his hymn of
praise (li. 1-12). In all likelihood his
travels had extended both to Syria and
to Egypt. In the latter country especi-
ally he would see and learn much that
would leave its impress upon his mind.
And the political relations of the two
countries in regard to Palestine would
account for the calumnies, intrigues, and
perils to which a prominent and influ-
ential Jerusalemite might be exposed in
those days. 1
II. Date of the original Work
and of its Translation into Greek.
Although the general spirit of Eccle-
siasticus and some of the special views
expressed in it form important elements
in regard to the question of its date, it
seems better to consider it in the first
place on independent historical grounds.
There are few subjects on which directly
contrary opinions have been asserted with
more confidence; few also on which (as
it seems to us) absolute assurance on
either side is less warranted.
The book itself furnishes two dates
which might seem to fix the time both
of its original composition and of its
translation into Greek by the grandson
of the author. The first of these is in
Ecclus. 1. 1, where the writer describes
apparently from personal observation-
" Simon the high priest, the son of
Onias;" leaving, however, the impres-
sion (lines b and c) that at the time of
his writing Simon was no longer alive.
The, second date is in the Prologue to
the translation by the younger Siracide, in
which he states the time of his arrival
in Egypt as " in the eight and thirtieth
year under king Euergetes." But, as it
happens, there were two High-priests,
each of them " Simon, the son of Onias "
viz. Simon I., surnamed the Just, the
son of Onias I., who according to the
common reckoning flourished about 310-
291 B.C. ; and Simon II., son of Onias II.,
about 219-199 B.C. 2 And as there were
1 See below, II.
2 These are the generally accepted dates. But
considerable uncertainty prevails (see Ewald,
'Gesch. d. V. Isr.' iv. p. 351). Ewald's dates
are : Onias I. died 310 B.C.; Simon I. died 291 ;
Eleazardied 276 ; Manasseh died 250 ; Onias II.
died 219; Simon II. died 199; Onias III.
deposed in favour of his brother Jason, and
he again in that of Menelaos. Herzfeld
(. j. pp. 185-189) gives the following dates :
Onias I. died 300 ; Simon I. died 287 ; Eleazar
died 267 ; Manasseh died 240 ; Onias II. died
INTRODUCTION TO ECCLESIASTICUS.
5
two High-priests of the name " Simon,
son of Onias," so there were two Ptolemies
who bore the epithet Euergetes, viz.
Ptolemy III. or Euergetes I. (247-222
B.C.) and Ptolemy VII., Physkon, entitled
Euergetes II. but surnamed by his sub-
jects Kakergetes who, after having been
co-regent with his brother for twenty-five
years (from 170 to 145 B.C.), occupied
the throne alone from 145 to 116 B.C.
The question therefore is, which of these
two Simons was the High-priest of
Ecclus. 1., and which of the two Euergetes
is referred to in the Prologue of the
Greek translator ? l
At the outset we have to dismiss a
consideration which, either avowedly 2 or
perhaps unconsciously, has influenced
critics. In the Prologue of the younger
Siracide the usual arrangement of the
Old Testament into the Law, the Pro-
phets, and the Hagiographa is supposed
to be indicated in the expression " the
Law, the Prophets, and the other books
of the fathers." It is argued that this
implies the closing of the O. T. Canon
and the completion of the LXX. Version,
which again, according to certain critics,
could not have been so early as in the reign
of Euergetes I. Even if these premisses
were correct, it would be vicious reason-
ing to determine an unknown quantity
(who was the Euergetes of the Prologue ?)
by another equally unknown (the close
of the Canon or the completion of the
LXX.). But in our view the passage in
the Prologue, above referred to, so far
from presupposing an arrangement of
the O. T. into Law, Prophets, and Hagio-
226 which makes the accession of Simon II.
seven years earlier, or in 226. This is not the
place to discuss these differences. Indeed, the
exact chronology of the priestly succession offers
no little difficulty. Happily it does not affect
the present argument.
1 We only note in passing the statement of
Mr. Stanton ('The Jewish and the Christian
Messiah,' p. ill), that Ecclesiasticus " may
have been written any time between the High-
priesthood of Simon son of Onias and the
Maccabean rising." Is this really so ? and to
which of the two High-priests of the name of
Simon does Mr. Stanton refer in this brief dis-
missal of a question of such importance ?
2 So, on the one side, Winer ('Bibl. Real-
Worterb.' i. p. 555) and others, even Fritzsche,
p. xvi. ; and, on the other side we suspect
writers such as Bohl ('Forsch. n. e. Volksb.'
pp. 35, &c).
grapha, really gave rise to this tripartition.
Not only is there not any earlier indica-
tion of it, but it is not supported by the
arrangement in the LXX. Besides, the
Prologue gives not any indication what
these " other books of the fathers " were,
nor yet whether or not they included all
our present Hagiographa. And Ecclesi-
asticus itself, while it makes reference to
the Law and the Prophets (the historical
books, Isaiah, Jeremiah, Ezekiel, and the
twelve minor Prophets), for reasons pre-
sumably good and valid (whatever they
were) contains no mention of Mordecai
or Daniel, nor even of Ezra. This,
although there are unquestionable refer-
ences not only to Nehemiah, but also
in the text (see the notes, passim) to
the Psalms, Proverbs, Ecclesiastes, and
probably Job. We dismiss therefore this
preliminary a priori argument, and ask
ourselves :
1. Was the Euergetes of the Prologue
the first or second of that name ? The
arguments here turn on the meaning of
the words used by the younger Siracide.
Those who hold that Euergetes I. is
referred to in the Prologue regard the
Greek words iv r<2 oySow kcu TpiaKoaTu>
cVet iirl rov Evepyerov as meaning " in the
eight and thirtieth year " of the writer, not
of the reign of Euergetes. This neces-
sarily, since Euergetes I. did not reign
thirty-eight years. On the other hand,
those who contend for Euergetes II. main-
tain that the expression can only mean
the thirty-eighth year of the reign of
Euergetes ; and although Euergetes II.
was not sole occupant of the throne for
such a period of time, yet his reign must
(according to Porphyrius in Euseb.
Chron.) be reckoned from the time
of his co-regency with his brother. As
regards the true meaning of the Greek
words quoted, writers are hopelessly at
issue. So great an authority as Professor
Westcott maintains that the meaning of
the words "can only be, that the translator
' in his thirty-eighth year ' came to Egypt
during the reign of Euergetes," and he
stigmatises the other translation as " abso-
lutely at variance with the grammatical
structure of the sentence " (Smith's ' Diet,
of the Bible,' i. p. 479, note). On the
other hand, those who contend for Euer-
getes II. equally strenuously maintain the
INTRODUCTION TO ECCLESIASTICUS.
other rendering. * But it must be admitted
(Winer, v. s.) that the words mean in the
first place something different from " in
the thirty-eighth year of Euergetes."
Similarly, Bohl (u. s,, p. 36) argues,
adducing the testimony of Bernhardy
(' Grundriss d. griech. Lit.' i. 502, 519)
in favour of the structure of the sentences
and generally of the style of the Pro-
logue, that so able a writer would not
have expressed such a meaning in so
" ungreek " a manner. Winer holds that,
according to common usage, he would
have had to write : iv . . . era to rt t. E.
The defenders of the other translation
point, indeed, to certain parallel or similar
expressions the latter in the Apocr.
(1 Mace. xiii. 22; xiv. 27); the former
in the LXX. (Hagg. i. 1, ii. 1 ; Zech. i. 7,
vii. 1). But alike Winer and Bohl deny
the conclusiveness even of the latter
instances as at lea^t admitting of excep-
tions. On the whole, therefore, the
impartial student will probably judge that
the argument i favour of either the one
or the other translation cannot be con-
sidered conclusive. 2 In any case the
main question as to the date of the
original work is left open.
2. Of much greater importance than
the other is the in< ]uiry whether the Simon
son of Onias of Ecclus. 1. 1, and in the
Syriac version also of 1. 23, was Simon I.
or Simon II. The Syriac presents in this
chapter several important variants. Thus
in v. 25 which, however, we regard as a
later interpolation instead of " moun-
tain of Samaria " the Syr. rightly has bl),
which, just as nbll in the Samarit. version
of the Pent., is the rendering for Seir
[Edom]. This the Vet. Lat. follows
[against all the Greek MSS ] by trans-
lating : in montc Scir. [For some other
variants see the introd. to the ch. and the
1 Schiirer (. s. p. 595) puts it thus absolutely:
"Mit dem 38. Jahre meint er natiirlich nicht
sein eigenes Lebensjahr."
2 In view of this we have not thought it
necessary to discuss at length the argument on
which Bohl so strongly insists but which seems
very doubtful- that the reiyn of Euergetes II.,
having been marked by persecution and exile
of the learned, would net have been a suitable
period for the publication of the translation of
the younger Siracide. But there is absolute
evidence nf literary activity among the Hellenists
in that reign.
notes.] Again, while in v. 28 the Greek
reminds us of the sentiment in Rev. i. 3,
the Syr. translates : " Happy the man who
meditates on these things, learns, knoweth,
and doeth them." Lastly, v. 29 [30] is
rendered in the Syr. : " Exaltedness is of
the religion of God : it is exalted above
all things. Behold it, my son, and do
not forsake it." In all these instances
we believe the Syriac to represent the
Hebrew original more accurately than
does the Greek text. This disposes us
to receive favourably the Syriac version of
v. 23 : " And let there be peace among
them, and let it be established with Simon
the Just l and his seed, as the days of
heaven." If this rendering be correct,
it follows that the Hebrew original had
expressly designated this High - priest
Simon as the same who was surnamed
" the Just."
But apart from this, there cannot, we
believe, be any reasonable doubt that the
Simon whom both tradition 2 and Josephus
designate " the Just " 3 was Simon I.
Josephus indeed twice expressly tells us
that Simon I. " was called 6 oYkck.09," and
explains that this designation was given
him " because both of his piety towards
God and his kind disposition towards
those of his own nation." And when
Jewish tradition gives to a High-priest
Simon exactly the same title P'TVC
and is never weary of speaking of his
piety, glory, and miraculous Divine attes-
tation 4 it would seem a perversion of
history not to identify the Simon I., the
Just, of Josephus with the Simon, the
Tsaddiq, of the Mishnah. 5 This con-
1 Gr'atz (' Gesch. d. Juden,' ii. p. 235, note)
ingeniously, and as I believe rightly, argues that
the right reading in the Syr. must be ])]}D&
rPDPl, Simon the Just, and not niDI"!.
2 In Abh. i. 2 ; Par. iii. 5.
3 ' Antiq.' xii. 2, 5 ; xii. 4, I.
4 Ihe reader who is curious to know the
Jewish traditions about Simon the Righteous is
referred, among others, to Otto, ' Histor. doctor.
Mishnic. ;' Derenbourg, 'Hist, de la Palest.'
pp. 47, &c. ; and Gratz, it. s., ii. pp. 255, &c.
5 It was surely an ill-considered statement on
the part of Dean Stanley (' Hist, of the Jewish
Church,' iii. p. 247) that M. Derenbourg has
conclusively established "that Simon the Just
was Simon II." Derenbourg asserts it, but does
not make any attempt to "establish" what it
would be beyond the power of any man to prove.
A late writer on the subject (Hamburger,
' Real-Encykl.' Abth. ii. p. 11 16) cuts the knot
INTRODUCTION TO ECCLESIASTICUS.
elusion is confirmed by the circumstance
that the Mishnah describes this Simon
as " of the remainders of the great syna-
gogue," which had long passed away when
Simon II. succeeded to the pontificate.
In general, the terms in which tradition
speaks of Simon the Just could not have
been applied to Simon II., nor yet to
the circumstances and relations of his
time. They seem intended to convey
that with Simon the Just one great period
of Jewish history that of spiritual glory,
peace, and Divine attestation had come
to an end. All this could be said in
regard to the pontificate of Simon I. ;
it would have no meaning in regard to
that of Simon II. 1
In these circumstmces it would seem
inexplicable that the writer of Ecclus. 1.
should have omitted from his cata-
logue of worthies Simon I. the last of
the great synagogue, the great priest-
hero of Jewish tradition, " the Just " one
of Josephus and introduced in his stead
such a figure as Simon II. Of the latter
Jewish tradition does not say anything, 2
nor yet have we any other record of him
at least of a favourable character. For
as the account in 3 iMacc. ii. is universally
admitted to be fabulous, the only refer-
ences to Simon II. which we possess
are those in Jos. 'Antt.' xii. 4, 10 and n.
These, as we shall immediately see, re-
flect anything but favourably on his poli-
tical administration. Such a man could
not h ive been described as in Ecclus. 1.
But this is not all. In Ecclus. 1. 2-4 we
have mention of certain great undertak-
ings by Simon, notably of his restoration
of the fortifications of Jerusalem. But
for this there was absolutely no occasion
during the pontificate of Simon II., the
circumstances of the time rather imply-
ing the contrary. On the other hand,
there was urgent need for it under the
by the strange assertion that both Simon I. and
Simon II. bore the designation "the Just."
(See also the Jewish traditions about Simon the
Just in Hamburger, ;/. s.)
_ ' The Syr. Version has in 1. 1 : " Chief among
his brethren and the crown of his people Simeon,
the son of Nathanya."
2 I am aware that those who plead for
Simon II. invest him with a history, taken partly
from Ecclus. 1. thereby begging the whole ques-
tion and partly from what tradition ascribes to
Simon the Just, who, as we have shewn, was
Simon I.
pontificate of Simon I., after the taking
and dismantling by Ptolemy I. of the
fortified cities of Palestine, inclusive no
doubt of Jerusalem. 1
It is indeed argued in favour of Simon
II. that Ecclesiasticus contains not un-
frequent allusions to sufferings and per-
secutions of Israel, and that it displays
in this respect, rather than religiously,
a feeling of great bitterness towards
the Gentiles and their rulers (comp.
chaps, xxxv., xxxvi. see the special
introductions to these chapters). And,
since the time of Simon I. was one of
peace to Israel although in view of the
wars of Ptolemy I. this is doubtful while
(which is also open to contention) the
times were much more troubled during
the administration of Simon II., it has
been urged that these references point to
the pontificate of the latter. But there is
a twofold mistake here. The sufferings
alluded to are apparently rather of the
past and threatening the future, than
in the present, which seems quiet and
prosperous (comp. xlv. 26; 1. 22-24).
Further, it is apparently forgotten that
although Ecclus. 1. implies that the writer
had himself seen Simon, it also conveys
that he was no longer alive. Hence the
references to the condition of Israel apply
not to the time of Simon be it the first,
or the second but to that of their suc-
cessors. This opens a line of argument
which has hitherto been overlooked.
Before adverting to it, we must make a
final reference to two points in Ecclus. 1.
which seem strongly in favour of its
application to Simon I. The first is the
manner in which the Samaritans are
spoken of (1. 25, 26). This can easily
be accounted for by events in the time
of Simon I., but not in that of Simon II.
Secondly, in Ecclus. 1. 5, the High-priest
is described in his " outgoing from the
house of the Veil" [ mar g- A. V. iv
i^68(o oIkov Kara7re7ao-jw.aTos' 2 ], unques-
tionably, the most Holy Place. But as
the High-priest entered it only on the
day of atonement, this part of the de-
scription must be of him on that most
solemn festival. But it deserves special
notice that the Jewish legends about
1 See Gratz, 11. s., p. 230.
2 The expression does not occur anywhere
else, either in the LXX. or the Apocrypha.
INTRODUCTION TO ECCLESIASTICUS.
Simon L, the Just, are chiefly connected
with the day of atonement. Thus we read
that during the (forty) years of his ponti-
ficate the lot which designated the goat
for Jehovah (Lev. xvi. 8, 9) always fell
to his right hand ; that during the same
period the scarlet strip by which the goat
for Azazel was designated always turned
to white, indicating that Israel's sins were
forgiven (Is. i. 18) [Jer. Yoma, 43^; Yom.
39a]; and lastly, that during his whole
pontificate, as he entered and left the
most Holy Place he was accompanied by
a venerable figure arrayed in white, but
that in the last year that figure had entered
indeed with him but not accompanied him
as he left the sanctuary (Jer. Yoma, 42 c ;
Yom. 39^). Nor was that apparition
ever seen before or afterwards.
Whatever value may be attached to
this coincidence of Jewish legend con-
cerning Simon I. with the description in
Ecclus. of his appearance on the day of
atonement, a historical line of argument,
hitherto strangely overlooked, leads up to
the same conclusion. As already stated,
the exact date of the composition of Ec-
clesiasticus was not during the pontificate
of Simon whether I. or II. but in that
of one of his successors. But in Ecclus.
xlv. 25 we find this curious notice, that
the pontifical succession, like the royal,
was to be from father to son. The
notice is so abruptly introduced, and so
uncalled for, that we regard it as an
allusion to some historical occurrence in
the near past. Now we know that while
Simon II. was succeeded by his son
Onias III., Simon I. was not followed by
his son Onias II., but by his two brothers,
Eleazar and Manasseh, and only after
them by the already aged Onias II.
We believe that the allusion in Ecclus.
xlv. 22 is to this : that the older Siracide
wrote at the accession of Onias II., and
that he addressed to him the words of
congratulation and hope that follow in
Ecclus. xlv. 26. If this be so, and the
older Siracide was a friend of Onias II.
and supporter of his policy, it would also
account for the great dangers to which,
according to ch. li., he had been exposed
from the calumnies of enemies. For at
that time Palestine was divided between
allegiance to the king of Egypt the de
facto suzerain and intrigues with the
ruler of Syria. We know that Onias II.
refused to pay the yearly tribute to the
king of Egypt. Josephus ('Ant.' xii.
4. 1) imputes this to avarice, but there
can be little doubt that the High-priest
was actuated by political motives. If
the Siracide was an influential member
of the same party, we can easily under-
stand what dangers may have threatened
him on his arrival in Egypt.
To these some subsidiary arguments
may be added. As it seems to us, such
language as in Ecclus. xlv. 26 might in-
deed be addressed to Onias II., the son
of Simon I., who was the undisputed civil
head of his people till the popular ap-
pointment of Joseph, the son of Tobias,
in 230 b.c. ('Ant.' xii. 4. 2, 3). 1 But
it would not have been suitable in regard
to Onias III., the son of Simon II. Nor
could sentiments such as those in that
verse have been expressed in the time
of Onias III., while they might have deep
significance in regard to the political
position and aims of Onias II. Lastly,
the whole tone of the book is quite dif-
ferent from what we should have expected,
if it had been written in the days of
Onias III. For then the Grecian counter-
Reformation had already made terrible
progress in the land, assumed a hostile
attitude, and led to the formation of the
party of the Chasidim. In those cir-
cumstances the writer of Ecclesiasticus,
who displays a spirit of liberal tolerance
which seems in sympathy with much in
foreign thought, while yet remaining faith-
ful to Judaism, must have taken a more
decided part with the one side or the
other. At any rate he could not have
absolutely ignored their existence. Thus
the spirit and tone of the book also point
to the period preceding the great struggle
between Grecianism and Judaism as that
of the composition of Ecclesiasticus
that is, to the time of Onias II., not that
of Onias III.
For these reasons the probability in
favour of the identity of the Simon of
Ecclus. 1. with Simon I., the Just, seems
1 Although we found no argument upon it, it
is significant that in Ecclus. xlv. 24 the High-
priest is still described as irpo(n6.T7)s [in Sin. 2 we
have Aaov instead of the common reading Aaw].
But in ' Ant.' xiv. 4. 3 this is the very designa-
tion given to Joseph, the son of Tobias. Comp.
the significant use of the term in 3 Esdras ii. II.
INTRODUCTION TO ECCLESIASTICUS.
to us so strong as almost to amount to a
demonstration. In that case if, what
is not by any means certain, the Greek
translator was the grandson of the older
Siracide it would follow that the Euer-
getes of the Prologue was the first, not
the second, of that name. From the
extracts preserved by Eusebius (' Praep.
Evang.' ix.) from the Jewish historian
Demetrius, 1 who flourished at that time,
we infer that this period was one of
considerable Jewish literary activity.
Here we have to note what is at least
a remarkable coincidence. If in the
Prologue to his Greek translation the
younger Siracide seems to refer to the
interest in such studies which he found
awakened in Hellenist, if not in wider
circles, we have in the work of Demetrius
evidence of its existence in the reign of
Euergetes I. 2 On the other hand, if in
the same Prologue the Siracide speaks
of the difficulties of reproducing in a
translation what was originally written in
Hebrew, Josephus in referring to this
very work of Demetrius excuses the
occurrence of " lesser mistakes " in it on
the ground of want of knowledge of
Hebrew (' c. Ap.' i. 23). This twofold
coincidence seems to throw some fresh
light on the Prologue to our Greek Eccle-
siasticus, and so far to confirm the view
which, on the whole, we regard as the
most likely that the original work was
translated into Greek in the reign of
Euergetes I.
At the same time it is quite open to
argue that, while the elder Siracide referred
in ch. 1. to Simon I., his younger descendant
may have translated the work into Greek
in the reign of Euergetes II. He speaks
of the older Siracide as his TrairTros ;
and although the term primarily means
" grandfather," it is also used to denote
a more remote ancestor (Arist. ' Pol.' in.
2. 1 ; Dion. H. iv. tfapud Liddell
1 Eusebius has preserved five fragments of his
work, extracted from a work ' On the Jews ' by
Alexander Polyhistor (a heathen). The longest
of these excerpts is in ' Praep. Evang.' ix. 21,
ed. Gaisford, ii. pp. 378, &c. Generally comp.
Freurlenthal, ' Hellenist. Studien.'
2 The date of the work of Demetrius has, in
our view, been conclusively established by
Freudenthal (11. s., pp. 57-63), and it is sur-
prising that his arguments should have been
ignored by Schiirer ('Gesch. d. Jtid. V.' 11.
P- 73 1 )-
and Scott). At any rate, some writers of
authority have adopted this view. 1
III. ECCLESIASTICUS, THE " WlSDOM "
Writings of the Old Testament,
and Jewish Hellenistic Litera-
ture.
As previously stated, Ecclesiasticus
affords glimpses of the intellectual history
of a period over which otherwise pro-
found darkness would rest. We might
designate this as the formative stage in
the history of a new period in Jewish
religious thinking. The results of the
past and the beginnings of a future
development were still in juxtaposition
not amalgamated, but as yet not sepa-
rated, nor were their further sequences,
in view. Alike the close of the old
and the beginnings of the new are side
by side in Ecclesiasticus. The former
reaches back to the early times of Israel's
glory; the latter points forward to that
direction which was to find its home
and centre, not in Palestine, but in
Alexandria.
In the reign of king David, the Hebrew
state had attained its definite and final
stage. But with it also its exclusive
national character may be said to have
ceased. The outcome of thepast period
had been internal consolidation and ex-
ternal isolation. But under the rule of
king Solomon, Israel for the first time
came into close friendly contactwith other
nations, partly owing to the personal
disposition of that monarch, partly from
the new circumstances of the country, its
growing wealth, and its commerce. But
friendly intercourse between nations can-
not be confined to the interchange of
civilities or of wares : it means the inter-
change of ideas. There is not any barrier
that can effectually arrest the progress
of thinking, nor any quarantine that can
prevent the spread of ideas. To en-
counter thought is to recognise it, and
to recognise is at least partly to make it
1 If we were asked to suggest a date for the
composition of Ecclesiasticus, we might con-
jecture that the original work was written about
23=; B C., or earlier, but before the promotion of
Joseph the son of Tobias in 230. If at that time
the older Siracide was nearly 70 years old, his.
srrandson, who translated it into Greek, might
certainly have been in his thirty-eighth year
under Euergetes I.
IO
INTRODUCTION TO ECCLESIASTICUS.
our own. King Solomon completed in-
deed the work of David and the religious
institutions of Israel by the building of the
Temple. Yet by the side of this he had
not only to tolerate, but to give facilities for
foreign rites. This, not merely owing to
external circumstances, but so to speak
from an inward necessity. With Solo-
mon began a new phase in Jewish think-
ing. It was still deeply religious but
it was thinking, in this sense that men
were no longer content, nor even able,
to settle the great problems of thought
by merely external authority, but felt that
they must grapple with them individually
nay, even with that fundamental ques-
tion of all : that of external authority.
'"This was the commencement of the so-
called (C/iok/uita/i) 'Wisdom-literature of
Israel. The wisest of kings began it ; he
'was himself the first Jewish Chakham, or
sage. The Hebrew sage differs from the
Gentile philosopher l in that he does not
search out for himself the highest pro-
blems of thinking, nor yet seek to attain
their solution by means of metaphysical
speculation. These problems are already
there, set before him; and they are solved
in Divine Revelation. His object, there-
fore, is to verify rather than to discover
to conciliate the teachings of Divine
Revelation, which he implicitly accepts,
with the- difficulties suggested either by
his experience of life (empirical difficulties)
or by his own thinking (speculative diffi-
culties). And the conciliation of these
difficulties with Revelation constitutes
Wisdom. Thus (subjective) Wisdom in
man busies itself with (objective) Wisdom
in, or rather with, God, which is the mode
of God's manifestation of Himself per-
haps, more correctly, the mode in which
His self-manifestation presents itself to
our thinking. That manifestation is two-
fold. As regards man, it is exhibited in
God's dealings with him ; and as regards
the higher (abstract) problems, antecedent
to and irrespective of man, it is con-
nected with the ways of God. Thus the
problems which engage Wisdom in man
those of human life and the higher
abstract questions correspond to the
twofold aspect of Wisdom in God. Hence
the topics which occupy Hebrew Wisdom-
1 Compare also generally J. Fr. Bruch, ' Die
Weisheits-Lehre der Hebrlier.'
literature are both subjective and objec-
tive in their character. From the first of
these aspects they are practical, and con-
nected with the ordinary questions of
human life ; from the second of them,
they are speculative, and consist in seek-
ing to apprehend the ways of God.
Thus the seeming confusion in the
Wisdom-writings, due to the close juxta-
position and apparent mixture of precepts
for the conduct of life with higher
speculative questions, is only outward,
and resolves itself into a higher unity.
The two are only the different aspects,
or the different kinds, of the great pro-
blem which Wisdom (in God) sets before
us in His manifestations, and which
Wisdom (in man) has to solve by faith
and obedience. Closely connected with
all this is the form and manner in which
Hebrew Wisdom expresses itself. It
speaks not in the language of meta-
physical speculation, but in Proverbs, in
Parables, and even by paradoxes. The
latter, because absolute faith cares not
to smooth away seeming contrarieties ;
nay, would rather encounter them directly.
The former, because the Eastern mind
delights in such form of expression. But
this is not all. For to the devout
Hebrew, whose God rules on earth as
in heaven, things on earth are ever the
counterpart of things in heaven. Heaven
and earth are part of one kingdom. He
sees God reflected in Nature and in all
things around, and he hears His voice in
the streets and in the busy commerce of
men. But there may be a still deeper
reason for it. To the believing Hebrew
the final solution of all difficulties (whether
empirical or speculative) is in Revelation,
and "Wisdom" consists, not in the dis-
covery of truth, but only in its vindication :
on the one hand, in the conciliation of
seeming difficulties ; and, on the other,
in the placing of man's life and thinking
on a line with the Will and the Ways of
God. In this view all is Parable and all
Proverbs : the solution of every speculative
difficulty is in a Parable ( i Cor. xiii. 12 a);
while that of every practical difficulty
becomes and ought to be a Proverb in
the people's mouth.
Solomon was, so far as we know, the
originator of this parabolic, proverbial
philosophy of religion among the Hebrews
INTRODUCTION TO ECCLESIASTICUS.
ii
or, at any rate, it gathered around the
name of the Wise King. Whatever por-
tions of the Book of Proverbs may be
of his personal authorship, even the fact
that other or later sayings gathered around
this nucleus and name is of deep signifi-
cance. In this truest sense the whole
book is Solomonic. The same may be
said of Ecclesiastes a work thoroughly
one in plan and contents. Assuming at
the outset the standpoint of seeming
indifferentism and epicurean self-enjoy-
ment, the writer proceeds to discuss the
great theological problem how to con-
ciliate what seems either chance or fate
with the personal Rule of God, till he
gradually rises to the consciousness of
a personal moral responsibility as the
practical, if not speculative, solution of
all. Although the book is undoubtedly
much later than Solomon, it is (for the
reasons above stated) not only truly
Solomonic, but perhaps it may even have
been intended to present in a concrete
form the problems presented by the life
as well as in the thinking of the wise
king. Nay, its opening text (v. 2),
"Vanity of vanities, all is vanity," may
even be directly Solomonic, or else set
forth a summary
garded as the Solomonic problem
It will readily be perceived how closely
the book Ecclesiasticus is connected with
this ancient C/io^/i;/ia/i-\itera.\.ure, not only
in form but in substance. In truth, it is
a continuation of it : for, that road once
entered, standstill or abandonment would
be no longer possible. By the side of
the purely legal and even of the prophetic
teaching of Scripture, this would now
become a distinctive phase in Hebrew
religious thinking. Nor should we for-
get that alike the predictions of the final
ingathering of all nations and the com-
mencement of C/iok/ima/i-\itera.tm-e were
historically connected with a closer con-
tact with the empires of the world. Even
the prophetic comments on sacrificial
worship their protest against the merely
ex opere operato view of it might here
acquire a new significance and meaning.
As an illustration of the manner in which
the later Chakhamim understood or de-
veloped such sayings, we would point to
Ecclus. xxxiv. and xxxv., which gain in
significance from their connexion with
of what after-ages re-
the reference in ch. xxxiv. 9-1 1 to what
the writer had seen and learned in foreign
countries. Similarly a special Chokhmah
meaning might be attached not only to
the numerous prophecies that foretold
the conversion of the Gentiles, but even
to the prophetic addresses to them and
to the implied recognition that, despite
the present state of rebellion, the earth
and all nations were the Lord's. This
may explain how, in the description of a
sage (Ecclus. xxxix. 1-3), an understand-
ing of prophecy is conjoined with know-
ledge of the wisdom of the ancients, of
parables, and of proverbs; while, on the
other hand, in Ecclus. xxiv. Zion and
Israel are indeed stated to be the special
dwelling-place of "Wisdom," where she
has her fixed abode, but her presence is
also recognised among all nations (?'. 6).
It scarcely needs to be stated that the
full and final development of this must
be sought, not in Palestine, but among
the Greek-thinking and Greek-speaking
" dispersion " of the West, of which Alex-
dria was the intellectual capital. But in
Ecclesiasticus we have, in a sense, a_pre-
h ejlenistic Greciani sm. It is still strictly
Palestinian, not Alexandrian, and it does
not treat the simple language of Scrip-
ture as if it consisted of allegories,
representing so many formulae for ab-
stract ideas. But for all this it is, if
not Grecianised Judaism, yet a Judaism
influenced by Grecian thought. Thus it
appears that the first origin of what is
called Jewish Hellenism has to be traced
to Palestine, not to Alexandria, and was
only fully developed there under favour-
ing circumstances. And these circum-
stances were analogous to those which
first called forth Hebrew Chokhmah-
literature.
Considering the condition of the small,
intellectually almost contemptible, rem-
nant which returned from the Babylonian
exile, and the state of those who remained
behind, it seems a strange historical as-
sumption to regard this age as one of the
most fruitful thinking or of great literary
activity. The awakening and new pro-
gress of thought are organi ally connected
with the general life of a people : they
are always in line with stirring event-, in
the history of the world or of a nation.
Such wakening came with the conquests
12
INTRODUCTION TO ECCLESIASTICUS.
of Alexander the Great and the founding
of the Macedonian world-empire. It was
not only that Israel was now brought into
direct contact with Grecianism, nor yet
that it felt the electric shock which passed
through the ancient world, nor even that
from its subjection to the Macedonian
conqueror and his successors it con-
stantly experienced Grecian influences.
But there was a chain of purely Greek
cities within the land of Palestine itself,
as well as around its borders. The con-
stant and close intercourse resulting from
it, must have led to the gradual intro-
duction of Grecian ideas. These would
appear in the first instance, so to speak,
in a friendly form and only afterwards
become a hostile power with which war
for life or death must be waged, in
each case outward events must have
corresponded with this state of feeling.
The period of outward peace and of
the friendly influence of Grecianism
terminated soon after Simon I. who is
accordingly designated as the last link
An the " great synagogue." The period
| of open and bitter hostility to Judaism,
alike politically and religiously, began
immediately after, if not under, Simon II.
This brings us back to our former con-
clusions about the date of Ecclesiasticus.
1
As the last outrunner of Palestinian^
Cy^/Wv/w/z-literature, it belongs to the
former, not to the latter, period. It marks
a time of transition when by the side of
the old, as then understood, we discover
all the germs of a future development.
In respect of the latter we might almost
characterise it as alike Pharisaic before
the Pharisees, Sadducean before the
Sadducees, and Hellenistic before Hel-
lenism. And yet it is not eclecti c only
preparatory. It could not have belonged
to a period when Grecianism had be-
come a hostile power in Church and
State, and evoked a reaction that led
to the formation of the nationalist party
and finally issued in the Maccabean
rising. The nationalist party was known
by the title Chasidim, " the pious "
(i Mace. ii. 42, vii. 13 ; 2 Mace. xiv. 6).
That name was undoubtedly derived
from the description of the Chasidim,
" the pious," in the Psalms (Ps. xxx. 4 ;
xxxi. 23; xxxvii. 28). We conjecture
that this movement included also a pro-
test against and a separation from the
whole Chohhmah-direcuon of the period
immediately preceding, which might be
regarded as having been fraught with
terrible consequences to Israel. If the
one party had spoken of Chokhmah and
appealed to Solomon, the other party
would now go a step further back and
appeal to David and the Psalter, and to
the Chasidim of which they wished and
professed to be the representatives.
We cannot here follow the further
development of their history. But we
submit that what has been stated suffi-
ciently answers the question, often and
learnedly discussed, as to the relation
between Ecclesiasticus and distinctively
Alexandrian views. Gfrorer (' Philo u.
d. Alex. Theos.' ii. pp. 21-52) calls our
author an Eclectic, and supposes that
certain parts of his book (notably ch.
xxiv.) were derived from an Alexandrian
work. That there is a close relationship
between Ecclesiasticus and Alexandrian-
ism cannot indeed be doubted and this
not only in ch. xxiv. but in some of the
other instances adduced by Gfrorer
(comp. the special introd. to ch. xliv.).
But their relation is other than that
scholar supposed. Ecclesiasticus is not
dependent on Alexandrian teaching, but
the latter had its roots in the direction
represented by our book. On the other
hand, Diihne (' Gesch. Darstell. d. jiid.
Alex. Relig. Phil.' ii. pp. 144, &c.) rightly
calls attention to the genuine Palestinian
character of our book as a whole. But
he is mistaken in attributing the Alex-
andrian elements in it entirely to altera-
tions introduced in the Greek Version by
the younger Siracide, and to interpola-
tions. Such undoubtedly there are, and
of a very marked character. But they
are not of such wide sweep as is sup-
posed by Diihne, and the hypothesis
as a whole is forbidden by the Syriac
Version, which was made directly from
the Hebrew original.
IV. The Writer and his Book : its
Philosophy, Theology, and Ethics;
Comparison with the New Testa-
ment AND WITH QPhILO .
Before making a closer survey of
the book, it may be convenient to refer
INTRODUCTION TO ECCLESIASTICUS.
13
to some of its general characteristics.
We have already seen that the circum-
stances of the time and the religious
standpoint occupied in Ecclesiasticus
throw light on each other. The same
may be said in regard to the social and
moral relations reflected in Ecclesiasticus.
If the allusions in it are sometimes coarse,
if its tone is the reverse of high, and if the
references to sexual and other excesses
are both frequent and unpleasant, this
is due to the state of matters at the time.
Again, bearing in mind that the main sub-
ject of the book is Wisdom, the treatment
may seem fitful, from the frequent and
sudden transitions to apparently wholly
different and even trivial topics connected
with the rules of daily life. This has
already been partly accounted for by
the view which the writer took of " Wis-
dom." Besides, such transitions often
abrupt from one subject to another
are characteristic of Eastern writing.
So to speak, they give emphasis to the
discussion of the graver questions. Nor
is the treatment of "Wisdom " so fitful as
might seem at first sight. For "Wisdom"
is the subject treated of in the beginning
of the book (ch. i.), in the middle of it
(ch. xxiv. ), and especially at the close
(ch aps, xxxiii.-xliii. ). Indeed, this latter
portion reads almost like a separate
treatise on the great problems of Wisdom
(see th e specia l introd uctions to these
c hapte rs ). And even the abrupUieyiToT
the transitions is more apparent than real.
This also is characteristic of Eastern
thinking, which moves in the succession
of time, as one thing suggests another,
rather than in that of logical order, where
one topic is evolved from the other. 1
That the writer of Ecclesiasticus was a
man of high culture, fully acquainted
with the sacred literature of Israel, is not
only stated in the Prologue, but appears
from almost every part of the book.
Moreover, we infer even from such allu-
sions as in xxiv. 28, xxxiii. 16, xxxix. 1, 2,
that he was familiar with the thoughts
perhaps the writings of others in Israel
whose mental direction and studies were
kindred to his own. And here we also
recall that he had travelled abroad for
the enlargement of his knowledge, and
1 Yet although this is prevalently, it is not
uniformly, the case in our book.
-
profited by what he had seen and learned
(xxxiv. 10, n; xxxix. 4). Again, al-
though his dogmatic horizon was bounded,
and his views defective, even erroneous,
Ben Sira cannot be charged with scepticism.
Thoroughly liberal in his conception of
Judaism, he was yet an earnest believer
in it. Deeply touching is the account
which he gives (li . iq-22 ) of his inner
experience. In early life he had in
earnest prayer, both private and in the
Temple, sought for that Wisdom which
like Solomon of old, or, to quote a
lower instance, like Philo he regarded
as the highest aim of life. And he was
resolved to pursue it to his last day.
By the guidance of that Wisdom he had
walked from his youth in the right way,
ever following the good. In earnest
moral observance of the Law he had
stretched out his hands towards heaven,
deeply mourning any aberrations due to
ignorance, and ever aiming after purity.
And even the success which had come
to him in life he attributed to this pur-
suit, and thanked God not only for it,
but still more for the gift of that Wisdom
through which he had attained it, in a
life not untroubled by sorrow and beset
by dangers. Best of all, he had inward
peace and joy. Higher experience than
this we cannot expect on the part of the
writer of Ecclesiasticus. He was not an
inspired man, and, personally, he stands
as far below the prophets of old as his
own ideal standard falls short of that of
the New Testament. Still on every page
of his book God is first and foremost :
His fear, His Law, and the right and
true. Sometimes his praise of the great
Creator is almost sublime (as in ch.
xxxix. H-2O , while his prayers are fer-
vent and lofty in tone. In general, the
one great aim which he sets before him-
self in his book is t o vindicate the ways of
God with man. As a believing Israelite,
he throughout recognises the leadings of
God with His people of old ; and he has
unshaken faith in the fulfilment of the
promises to Israel. Lastly, the main
practical object of his work is to warn
and instruct others (comp. the Prologue ;
xxxix. 32 ; 1. 27, 28 ; li., closing stanza).
From another point of view that of
mental difficulties we have to emphasise
that the speculations of Ben Sira never
14
INTRODUCTION TO ECCLESIASTICUS.
(
,
issue in doubt. He seeks to answer
questions, rather than to solve doubts
(xxxix. 1 6-21). In truth, such do not
exist for him. For in God is all Wisdom :
and he sees it exhibited equally in crea-
tion, in Providence, in history, and in
Revelation. Hence he severely con-
demns, as afterwards PJiilp, those Jews
who, in their spurious enlightenment,
would neglect the observance of the
Mosaic Law or the ancestral rites. For
in his view the Law is the highest exhi-
bition of Wisdom (xxiv.) ; and its obser-
vance the first of duties (comp. i. 26-
(
vi. 37 ; xiv. 11 ; xix. 20; xxxv. i-
11).
We proceed to give a brief summary
of the philosophical and theological
teaching in Ecclesiasticus.
1. The theme of the book is, as pre-
viously stated, Wisdom. For the fullest
exposition of the writer's views, we here
turn to chapters i., xxiv., and to the
section beginning with chapter xxxiv.
All wisdom comes from God, with Whom
it ever is (see generally ch. i.). It
transcends the comprehension of man.
Wisdom is the firstborn of His creatures :
rather, it is the mould and the archetype
for all the works and ways of God. And
yet in His goodness He has manifested
His Wisdom and that to all men.
Understanding of Wisdom and the fear
of the Lord coincide the one is the
speculative, the other the practical,
aspect of Wisdom. Hence Wisdom is
also true happiness. In ch. xxiv. Wisdom
is represented as created "from the be-
ginning," "before the world " as coming
forth " from the mouth of the Most
High," and as the creative, or at least
formative, agent. This seems to mean
that Wisdom, immanent in God, became
outwardly manifest when God created all
tilings : that it was alike the creative
word and the creative thought. It need
scarcely be said that in all this there was
not any idea of a hyp ostatisatio n of
Wisdom or presenting it as a Person.
The writer did not even think of it as
separate from God. Ecclesiasticus marks
indeed an advance in this respect on the
teaching of the Book of Proverbs ; but it
still falls far short of that of Philp. The
latter proceeded on the idea that God
was an abstraction, and that He could
not be in direct contact with anything
concrete least of all with matter. 1
Again, manifestly there is absolutely a
gulf between such speculations whether
in Ecclesiasticus or of Philo and the
teaching of the New Testament. On
another and kindred point we mark the
same difference. According to Ecclesias-
ticus, Wisdom, as the active principle in
creation, was poured out upon the earth,
and in measure imparted to all nations
(i. 9, 10, 15; xxiv. 3-7). But it was
concentrated in the revealed Law of
God, and became permanently resident y^
in Israel. Here we have the second fun-
damgn tal principl e afterwards developed "~"
by Philo. In the New Testament all this
is quite otherwise set forth. There the
Logos is shewn to be a Person, Who be-
came Incarnate ; and in the Logos God
is the Father of all men, who are to attain
to Him not through abstract Wisdom
but through the mediation of the Personal
Logos that is, by grace. Lastly, in the
final section of Ecclus., Wisdom, as pre-
viously presented, is vindicated against
all speculative difficulties. Similarly,
in the practical parts of the book,
Wisdom is vindicated in its practical
aspect, the object being to shew that the
ordinances and directions of Wisdom are
not only right, but good, and such as
lead to prosperity.
2. We have seen that Wisdom is
immanent in God. It is the sum of all
His qualities, and hence of all His mani-
festations. It follows almost logically
that in the strict sense God must be
incomprehensible to man. In truth, this
was a necessary position in the theology
of Ecclesiasticus. P hilo arrived at the
same conclusion, though), by a different
process. In his system this was the out-
come of philosophical ideas about the
Being of God and His absolute separate-
ness, as well as from his views concern-
ing the material world. In Ecclesiasti-
cus the incomprehensibleness of God is,
more biblically, traced back to His su-
premenessr The two ideas are presented
1 See the article Philo in Smith and Wace's
'Diet, of Chr. Biogr.' vol. iv.
2 No doubt can attach to this that the Siracide
firmly held the strict Personality of God. If in
xliii. 27 God is thus described, " He is the All "
(ml (TwreAeLa \6yo>v fh irciv iffriv avrus), we
have no hesitation in regarding this as a bold
later addition by the younger Siracide (see
INTRODUCTION TO ECCLESIASTICUS.
15
in Ecclus. in a whole series of passages,
notably in xviii. 2-7, xlii. 17, &c. ; but
especially in xxxix. 16-21, and in the last
stanza of ch. xliii. 1 If God is incomprehen-
sible and supreme, it also follows that
He is omniscient, almighty, and irresistible.
This brings us to the two great problems
which our writer seeks to solve in the
third section of his book. But the Son
of Sirach only states the facts ; he does
little to explain them. How are we to
account for the difference in the outward
lot which, apparently without any cause,
befalls men : nay, more, for the moral
difference in their dispositions, the di-
verse shaping of their spiritual history,
and their end? Ben Sira's answer is
simply Predestinarianism . But in such
case what may be distinguished as the
natural and the moral qualities in the
Deity are apparently in antagonism. The
writer of Ecclesiastes had also faced this
problem. But he turned from it, almost
with a shrug of the shoulders, in view of
the indifference and smallness of earthly
things. But if he attempted not any
solution of the difficulty from its objec-
tive aspect rather admitted it he
sought to transfer the whole question
into the region of personal moral respon-
sibility. The writer of Ecclesiasticus
seems disposed to follow his predecessor,
but he attempts a little philosophy of his
own on the subject although with small
success. St. Paul also had to face this
great problem. He knew the awful
facts, and perceived their " antinomies "
of reason and theology. But he viewed
them in the surrounding and transform-
ing light of the infinite love of God in
Christ. And in this solution the Christian
heart can thankfully acquiesce (comp.
Rom. xi. 32-36).
But the older Siracide was simply a
Predestinarian (comp. here such state-
ments as xvi. 26 ; xxiii. 20 ; xxxiii.
10-13; xxxix. 20, 21). The same may
be said of Philo. 2 But Ben Sira labori-
introd. to ch. xliii.). In the Syr. the whole
section from v. 11 is wanting. The Vet. Lat.
solves the difficulty by rendering : ipse est in
omnibus.
1 Ch. xvi. 20, 21 refers to something very
different. See the notes. As to ch. xliii., see
also the previous note.
2 See the article in Smith and Wace's ' Diet.'
previously referred to.
ously tries to make a way through the
maze to this as his final conclusion (in
ch. xxxix., last stanza, vv. 32, &c), that
" all the works of the Lord are good."
The reasoning by which this result is
reached commences in ch. xxxiii., and is
carried on to the end of chapter xliii., al-
though with interruptions or rather inter-
calations caused by things suggested by
the way. We add that here we catch
glimpses of Aristotelian philosophy, and,
for that matter, of Zoroastrianism, 1 in the
idea, broached by our writer, of an essen-
tial Dualism of contraries : one thing
being set against the other good against
evil, life against death, and so on (see
ch. xxxiii. 7-15). Yet with all this he
escapes falling into fatalism by empha-
sising (as in Ecclesiastes) the absolute
freedom of the will and personal respon-
sibility (comp. here especially xv. 14-20;
and such sentences as xvii. 6).
The Son of Sirach seems to feel more
certain and satisfied when he shifts the
ground of his argument to the moral
properties of God : His justice and
mercy. God is not only the Maker of
all things : He is also the Ruler. Hence
ultimately good will certainly follow upon
right-doing. And although the righteous
may suffer since suffering is the com-
mon lot yet their sorrows are not like
those of the wicked, and they have also
both immediate and final consolation
under them. We cannot here enter into
further details, but we mark that our
author traces this quality of Justice in
God's dealings not only with indivi-
duals, but with nations, and especially
in God's ways with Israel. Alike the
fulfilment of the promises to them and
the destruction of the heathen ulti-
mately resolve themselves into the exer-
cise of Justice. By the side of this
quality as its complement and, in a
sense, its other aspect Ben Sira places
that of Mercy? This mercy extends to
1 Comp. Bruch, u. s. pp. 301, 302.
Merguet [u. s. p. 11) notes the following
terms for it : eAeos (this mostly), iherifioo-wri,
f|iAa(T/u.o's. But there is not any mention of the
free outgoing of Divine Love. The latter is
only evoked in return for our love of Wisdom ;
comp. iv. 14. The solitary reading x-P ls i n '
13, quoted by Merguet, is extremely doubtful,
and in any case could only mean "favour."
In xxiv. 16 it stands for "grace" or beauty.
16
INTRODUCTION TO ECCLESIASTICUS.
" all flesh," but is specially shewn to the
poor, afflicted, and needy, and yet more
particularly to the prayerful, the believ-
ing, the penitent, and the merciful.
3. Little need be said about the
Cosmology, the Angelology, or even the
Anthropology of our book. As regards
the former, the world is not represented
as an emanation from God, but as His
creation. At the same time we find,
as in ch. xvi. 26, 27, expressions about
the order and rule in the /Cosmos, which
afterwards acquired a special meaning
in the system of Philo, although it is
very doubtful whether anything of the
kind was in the mind of Ben Sira (see
notes). Belief in Angels seems implied
in Ecclesiasticus (xvii. 17 see the note
about the Jewish tradition on the subject;
xlviii. 21; and possibly, though doubt-
fully, xlv. 2). But it seems to be a sub-
ject on which our author is reluctant to
enlarge. Even this is indicative of Ben
Sira's standpoint, since developed Angel -
ology is characteristic of post-exilian the-
ology. He is still more chary in his
reference to Satan (xxi. 27). On the
other hand, if in xxxix. 28, &c, he may
seem to identify such " messengers of
God" with punitive agencies in nature,
we must bear in mind that, in later Jewish
theology also, the Angels are sometimes
represented (alike as regards their names
and agency) as personifications of powers,
or of Divine dispensations. There is not
any ground for supposing that the Son of
Sirach believed in the doctrine of the fall
of man through the sin of our first parents
or rather, in original sin in the New
Testament sense. He traces, indeed,
the beginning (a-pxv ayxaorias), but not the
origin of our sin to Eve (xxv. 24: see
specially the note on that verse), and
he attributes to her the universal pre-
valence of death. But this is very different
from tracing to this source moral guilt or
native depravity. On the " after death "
the views of the Siracide are very unsatis-
factory. As regards the body, so far
from cherishing the hope of a Resurrec-
tion we have such dreary pictures as in
In this sense it occurs several times, as also in
that of " favour," " thanks," "praise." In the
sense of bountifulness, or the bestowal of gifts,
it only occurs in xl. 17 and there as on the
part of man, not of God.
ch. x. n j xxxviii. 21-23; xl. 1, n;
xli. 1-4. What becomes of the spirit
in Hades, seems scarcely clear to our
writer (xiv. 12). Probably he thought
of it as in eternal sleep. There man is
in dark, eternal rest, whence he can
never return (xxii. 11; xxx. 17; xxxviii.
23). Thither no pleasure enters (xiv. 16).
Hence we should enjoy all that we may
in this life (xiv. 14-17). Nay, not even
the praise of God rises from this dark
abode (xvii. 27, 28). Man is " no more "
he lies in "eternal sleep" (xlvi. 19;
comp. a somewhat similar mode of ex-
pression in Jer. li. (in Sept. xxvni.) 39).
The reward or punishment of a man after
this life consists in the permanence, or
else the loss, of his possessions, in his
children, and in a good or evil reputation
(for example, xi. 28 ; xxi. 4; xxiii. 24-27 ;
xxxix. 9 ; xl. 15,16; xli. 5-13 ; xlvi. n,
12). Forgiveness of sins may indeed be
looked for from the mercy of God (ii. 18;
xvi. n, (xrc. ; xvii. 24, 29); but this is
chiefly dependent on almsgiving and
prayer (iii. 30 ; xvii. 25 ; xxix. 12 ; xl. 17).
Repentance is frequently enjoined (v. 7;
xvii. 26: xviii. 21). Of free forgiveness
and the love of God to sinners there is
not a word. There are, indeed, passages
which seem to imply that some at least
of the dead are not for ever unconscious
such as the references to Enoch,
Samuel, and Elijah (xliv. 16; xlvi. 20;
xlviii. 9-1 1 ; xiix. 14). But on closer
study it will appear how little even these
references to the great biblical heroes
and events imply.
4. Ethic s. The ethical teaching of
''Ecclesiasticus is even more unsatisfac-
tory and disappointing than its dogma-
tics. If evidence were required of the
need of the personal indwelling of
the Holy Ghost or of His transforming
power, we should find it in the code of
morals laid down in this book by one
of the most distinguished Chakhamim
of the post-exilian period. Without en-
tering into a detailed analysis, we may
briefly indicate the favourable and the
unfavourable aspect of Ecclesiasticus in
this respect. In the former we include
the constant and prominent references
to God and the ever-recurring admoni-
tions to fear and obedience of Him.
Closely connected with this is the essen-
INTRODUCTION TO ECCLESIASTICUS.
17
tial distinction made throughout the book
between the righteous and the sinner.
fAs in the view of our author Wisdom
in its o bje^ "^ ggp^t i s fully presented
. in t he revealed Law of _G od, so in its
s ubjective aspect it coincides with the
f ear of the Lord . Hence also the pious
is throughout represented as the wise,
and the sinner as the fool (and vice versa
also). 1 On the other hand, if Ben Sira
so frequently and emphatically insists
that God will certainly requite the right-
eous and the sinner, we have to bear in
mind that the requital which he expects
is of and in this world. Similarly, if
he enjoins observance of the rites and
worship of Israel, it is too often rather
because they are ancestral, than because
of their absolute and intrinsic import-
ance ; because they are Israel's rather
than because they are God's. Of any
deeper understanding of the spiritual or
the typical import of sacrifices or the
other institutions of the Old Testament
we cannot discern a trace. On the con-
trary, almsgiving and prayer and that
as an opus operatum seem to constitute
in the view of our author the substance of
religion, although (as already explained)
he insists on strict and even joyous
observance of the ordinances of the
sanctuary. Very characteristic and gene-
rally instructive in all these respects is the
first stanza of ch. xxxv. Most curious
and interesting are the extensive, evidently
Christian, alterations introduced in this
chapter in the Syriac Version.
Even a cursory perusal of the book
shews that the ger ie ral moral ton e of the
writer is not at any time lofty. Often
1 Characteristic are the designations of Wisdom
and the Wise, marking the different aspects of his
conception. They are: ffo<pia.,Tra.ib'zia,Tra.vovpyia,
crvvecns (and StdvoLa crwecrtws), litiaTr\pn], and
Oeocre&eia. Corresponding to these are the terms
in which he speaks of the aotpos, or the eupwv
ffocpiav, as : ffvveros, emo~T7]iu,Q}i>, voy\p.wv, <pp6vifj.os,
TrfTr\avrifji4vos, iroAinretpos ; he is avT)p fiovXris,
IAO.Kp69viJ.OS, TTlffTOS, il)<T(:^7]S, (poffoV/J.ei'OS KVplOV,
Qr)Tu>u vofiov, tokhvos, eAa.TTOvfji.ei'os KapSiq, even
aya96s (Merguet, u. s.). The designations of
the fool and sinner Merguet groups under four
classes : (a) /xccp6s, &(ppa>v, ao-vveros, av6riros,
airaiSiUTOs, aKapSios ; (b) ourefi-fis, KaraAnroov r.
Kvp., napafSaivoov ivrohas, dvofxos, aSinos, e'x^p^s-,
a\\6Tpios ; (c) aftapTcoKus, TrKavwixivos, kuko. ipya-
(ofitvos, irovTipevofAtvos ; (d) ko.k6s, tyvxh irovripd,
vTrepri<pavos, S6\ws, crnaraAds, AoiSopos, and
avaiSris.
Apoc Vol. II.
it is decidedly low, and his allusions
become coarsely realistic. But, apart
from this, we feel throughout that moral
questions are placed on a low level and
viewed in a wrong light. Ben Sira seems
to be always arguing that after all re-
ligion is that which profits best : alike
as regards man and God. And in the
latter respect we have besides to bear
in mind that even the return which he
expects from God is mainly, if not ex-
clusively, earthly, and consists of pros-
perity, a good posterity, and an excellent
reputation. The spiritual and the eternal
arc not in his view. From another
aspect also the book may be described as
a most unpleasant mixture of selfishness
and Eastern world-wisdom with religious-
ness. And the religion which it com-
mends is very jejune, while the wisdom j
of which it boasts often resolves itself
into high - sounding platitudes. The
model-man of Ben Sira seems to be
always thinking of himself what men
will say of him or how a thing will
affect him either in life or when he
comes to die. When we come upon
any expression of distinctively Jewish
faith, it impresses us rather as a mixture
of religious respectability with something
very like superstition. Even the sublime
idea of the absolute supremacy of God
leads him, at the thought of sorrow,
not to believing submission nor the re-
cognition of what is higher, but if not
to a species of fatalism yet to a kind y
of indifferentis m. Lastly, although the
wnteF as a keen observer of men, and
having ample knowledge of the world,
often gives utterance to shrewd sayings \
which^jdas_!_Jiave their application to I
all ages, they are mostly of the kind best
described by the term " wojldly^wise."
On the whole, the ethics of Ecclesiasti^
cus are neither pleasant nor profitable^
reading.
5. Eschatology. On this subject little
need be said in addition to our previous
remarks. We have seen that the Siracide
had apparently not any distinct faith in
another and higher life after death. How
he combined with this belief in the
spiritual part of man or even in a per-
sonal God, it is not for us to determine.
To the doctrine of the resurrection of
the body and the final judgment there
18
INTRODUCTION TO ECCLESIASTICUS.
is not any allusion in Ecclesiasticus.
Nor yet do we find any trace of ex-
pectancy of a personal Messiah. But
apparently Ben Sira did look for what
maybe called a (Messianic) " kingdom"
although without a king. It is not
easy, however, to form any clear concep-
tion of what he associated with that
happy period. He certainly regarded
it as the fulfilment of the prophetic
promises to Israel. He frequently re-
fers to judgments that were to come
upon the Gentile nations; and he antici-
pates the gathering of all Israel, their
liberation, and even their triumph the
latter being preceded by the advent of
Elijah. Yet, after all, these statements
only give rise to questions to which there
is no answer in our book. The following
are important passages in regard to the
eschatology of Ecclus. : xxxv. i8, 19;
xxxvi. 1-17; xxxvii. 25 ; xliv. 21, 22;
xlvii. 11 j xlviii. 10, 11, 24. Generally
comp. the introduction to ch. xlviii. But
we cannot close without calling atten-
tion to xliv. 21, 22. The reference there
is to the special (Messianic) blessing
promised to Abraham (in Gen. xxii. 18)
and afterwards continued to Isaac. It
is the contention of most modern critics
that the Hebrew of these verses should
not be rendered (as in the LXX.) : " in
thy seed shall all the nations of the earth
be blessed," but that the correct trans-
lation is : " with thy seed shall all the
nations of the earth bless themselves."
It is instructive to find that, in opposition
to the confident assertions of these critics,
the younger Siracide (who presumably
knew Hebrew) adopted the first trans-
lation, probably quoting from the LXX.
V. Language, Title, and Arrange-
ment OF THE ORIGINAL WORK.
The work of the Son of Sirach was
originally written in Hebrew, and not, as
some critics have supposed, in the later
Aramaic dialect. Jerome had still seen a
copy of the Hebrew original (Hebraicum
reperi 1 ). The quotations from the work
in Talmudic writings (see X.) are,
with three exceptions, in Hebrew, 2 and
they are chiefly made by Palestinian
1 ' Praefat. in vers. libr. Salom.'
2 Comp. Zunz, ' Gottesd. Vortr.' p. 104.
authorities. But the Hebrew is that of
a later age. 1 The work seems, how-
ever, at an early period to have been
translated into Aramaean probably in
Babylon and to have been elaborated
with additions, not always worthy of the
original composition, into a book from
which quotations are made by Baby-
lonian Rabbis. 2 If any doubt could
still be entertained that the work was
originally written in Hebrew, it would be
removed by a comparison with the Syriac
translation (see. VIII. ). And we know
that Hebrew was at that time, and long
afterwards, the language used by the
learned and in the schools.
In Hebrew the book had borne the
title D^irD, Proverbs (in Aram. p'priE).
Jerome (u. s.) expressly states that it was
entitled ' Parabolae ' (" non Ecclesiasti-
cum, ut apud Latinos, sed Parabolas
praenotatum "). Yet it would be a mis-
take to suppose that the original Greek
title in the MSS., 2o<^ta T^a-oS vlov 2t/3ax
' The Wisdom of Jesus Son of Sirach,'
originated in the Church. Even the
Solomonic books (Prov. and Eccles.) were
designated by the Jews as nEDn "nSD,
the Books of Wisdom, 3 and we know
that the Book of Sirach and apocryphal
' Wisdom ' were ranked with them. The
account of Melito of Sardis (Eusebius,
' Hist. Eccl.' iv. 26), which adds to the
title ' Proverbs of Solomon ' the words rj
kcu 2o(ia, seems derived from a Jewish
source. 4 Similarly, in MS. 12,142 (Brit.
Mus.), the Syriac title of the book
evidently taken from a Hebrew source
is ' Wisdom of the Son of Sira.' 5 Even
the designation of our book as f] Travd-
peros ao^ia (or more briefly : 7) Travd-
peros 6 ), which first appears in Eusebius, 7
1 Comp. Zunz, 11. s., note b, and the instances
given by Delitzsch, ' Gesch. d. jud. Poesie,'
p. 205, note 2.
2 For the evidence see Zunz, u. s., pp. 104,
105.
3 Tosephoth to Babh. B., 14 .
4 Comp. Novvack, ' Spriiche Sal.' p. x.
5 See Lagarde, ' Libri Vet. Test. Apocr.
Syriace.'
6 Jerome (1. s. 1.) : " Fertur et iravaperos Jesu
filii Sirach liber." Cassiodorus ('Div. Lect.' i.
5) explains : " propter excellentiam virtutum
suarum Trapavtrov appellat, i.e. virtutum omnium
capacem."
7 Chron. (ed. Schoene) ii. 122; ' Demonstr.
Evang.' (ed. Gaisford), viii. 2, 71. The designa-
INTRODUCTION TO ECCLESIASTICUS.
19
may have had a Hebrew equivalent, just
as the same designation seems to have
been given to the Solomonic Book of
Proverbs. 1 The common Latin desig-
nation (since Cyprian) ' Ecclesiasticus '
(or 'Ecclesiasticus Sirach') could scarcely
have been introduced to distinguish our
book from Ecclesiastes, but probably
meant " Church - (ecclesiastical) book."
It obtained that name from its frequent
use by the early Church, especially in
the instruction of catechumens. 2
It is the opinion of many critics that
our book contains much which is not
the writer's own, and was derived from
other " sages." But this view cannot
be accepted without important qualifica-
tions. Eichhorn, 3 who calls Ecclesiasticus
" a rhapsody," supports the contention
that Ben Sira had partly collected from
previous writers, by referring to what he
regards as repetitions in the book, or as
contradictions in its different parts, and
also to utterances which he considers un-
worthy of the Siracide and belonging to
an earlier and ruder age. But, in his
view, our author had mostly not literally
reproduced such sayings of others, but
recast them in his own language. Bret-
schneider 4 generally repeats and further
develops the views of Eichhorn, though
scarcely in a manner to command assent.
For our own part, we have failed to dis-
cover any repetitions in the strict sense
of the term ; and still more any con-
tradictions. For it must be remembered
that the recurrence of the same idea in
different connexions is not necessarily
a mere repetition. Lastly, even such a
statement as that in xxxiii. 16 does not
necessarily imply that our author had
incorporated the sayings of others. It
might only have been intended to indi-
cate (what we otherwise know) that there
had been Chakhamim before Ben Sira,
whose sentences and sayings had passed
into popular parlance. But, when con-
sidered in connexion with the general
arrangement of the book, it acquires a
more definite meaning than this. At
tion does not yet occur in the quotations by
Clement and Origen : comp. Schiirer, u. s.
p. 596.
1 Comp. Nowack, 11. s.
2 Herbst-Welte, ' Einleit.' p. 204.
3 u. s., pp. 42-55.
4 ' Liber Siracidae, Graece,' pp. 25-32.
the same time we must respectfully but
entirely dissent from the ingenious hypo-
thesis of Ewald, 1 that the work embodies
two previous collections of Proverbs :
the first (chaps, i.-xvi. 21) dating from
the 4th century B.C. ; the second (xvi.
22-xxxvi. 22) dating from the 3rd cent.
B.C. ; and that only the third and last
portion of Ecclesiasticus is the work of
Ben Sira himself. 2
With his usual perspicacity Eichhorn
inferred that as ' Wisdom ' formed the
subject-matter of the book, its division
into parts would be indicated by a fresh
introduction of that theme. 3 This canon
is undoubtedly correct. But further than
this we are not able to agree with that
great critic. Although every attempt at
arrangement can only be matter of
suggestion, we venture to propose the
following. The theme of the bo*ok is
Wisdom, and its fresh introduction marks
the beginning of every part. The work
consists of five Parts like the Law and
the Psalter. Part I. comprises chaps,
i.-xxiii. ; Part II., chaps, xxiv.-xxxii. ;
Part III., chaps, xxxiii.-xliii. ; Part IV.,
chaps, xliv.-l. 21; lastly, Part. V., 1.
22-li.
Part I., chaps, i.-xxiii. Wisdom is
introduced, ch. i. 1-10. Throughout this
Part Wisdom is presented in its practical
aspect. The Part consists of four sec-
tions, of which three admit of further
subdivision. Section A (chaps, i.-vi.).
Subdivisions: 1st, chaps, i.-iii.: Wisdom
as the fear and service of God (in the
widest sense), or practical Wisdom in
its relation to God. 2nd subdivision :
chaps, iv.-vi. : practical Wisdom in re-
lation to ourselves the section closing
with a eulogy of Wisdom (vi. 18-end).
Section B (chaps, vii.-xiv.). Subdivi-
1 * Gesch. d. V. Isr.' iv. pp. 342-347. Comp.
' Jahrb. d. Bibl. Wiss.' iii. pp. 125, &c.
2 Ewald thinks that the work had in its ori-
ginal form been much larger, but suffered from
abbreviations and transpositions. He even at-
tempts to restore it to its original form.
3 The objections of Bretschneider (. s., pp.
20, &c.) are very superficial. Eichhorn arranges
the work into three books: Book I., chaps, i.-
xxiii. (in two sections: chaps, i.-ix. ; x.-xxiii.);
Book II., chaps, xxiv.-xlii. 14; Book III.,
chaps, xlii. 15 1. 24; the whole being con-
cluded by the subscription and a grand eulogy.
Eichhorn supposes that it was composed (col-
lected ?) at different periods of the author's life.
C 2
20
INTRODUCTION TO ECCLESIASTICUS.
sions : ist, practical Wisdom as regards
our relations to others : chaps, vii.-ix.
2nd subdivision : practical Wisdom
specially in relation to those in high
places, in rule, and government chap.
x. 3rd subdivision : in relation to the
more lowly chap. xi. 4th subdivision :
practical Wisdom in our mode of doing
good chap. xii. 5th subdivision :
practical Wisdom in intercourse with the
world chap. xiii. 6th subdivision :
with reference to property chap. xiv.
7th subdivision : in regard to our moral
bearing. Section C. The problems and
difficulties of Wisdom in its practical
aspect : chaps, xvi.-xviii. Section D
might be entitled " Rules of life," viz. :
ist, Man towards man, chaps, xix., xx. ;
2ndly, in regard to sin, chaps, xxi., xxii.
the whole Part closing with a grand
prayer, chap, xxiii.
Part II. opens again with the praise
of Wisdom (chap. xxiv.). The Part
comprises chaps, xxiv.-xxxii., including,
however, parts of chap, xxxiii. But
those chapters cannot well be arranged
into groups, like those in Part I., although
Ave can trace a distinct connexion be-
tween them, as shewn in the special
introductions. We regard this Part as
embodying previous sayings of sages or
popular Proverbs. But the whole has
been put into orderly arrangement and
connexion by the Son of Sirach. Its
character, as chiefly if not wholly a com-
pilation, appears from the somewhat
loose manner in which various subjects
are joined together ; from the peculiar
often antithetic or else grouped ar-
rangement of the sayings ; and, lastly,
from chap, xxxiii. 16, which seems in-
tended to indicate the nature of this
Part as a whole.
Part III., chap, xxxiii.-xliii. Chap,
xxxiii., however, partly belongs to the
previous Part and generally forms a tran-
sition to what follows. It may be de-
scribed as a discussion of the great
speculative problems of Wisdom (see
previous remarks and special intro-
ductions).
Part IV. historically illustrates Wisdom
by the praise of the Wise (chaps, xliv.-
1. 21), while Part V. contains the con-
clusion of the book (chap. 1. 22-li.).
We need scarcely add that these five
Parts, although distinct, are welded by
the writer into a continuous and con-
secutive work. In form it is poetic and
rhythmic; but its didactic portions are
often extremely prosaic in tone. Here
the writer generally speaks in the cha-
racter of a "father" to his "son." In
regard to the use of rhetorical figures,
illustrations and the like, the book may,
however, favourably compare with similar
productions. The arrangement of the
chapters in stanzas, the progression of
thought, and the parallelism not only
in the members of each verse but some-
times between the stanzas, are generally
indicated with sufficient clearness. We
have also marked a numerical arrange-
ment in the verses and stanzas which
may have been a form of later Hebrew
compositions of this kind.
VI. References to the Book of
Proverbs and in the Epistle of
St. James.
1. The Proverbs of Solomon. As
might have been expected, the older
Siracide had throughout taken the Pro-
verbs of Solomon as the model for his
work. And this, alike in respect of
form and substance. As regards the
former, whatever may be thought on the
question whether or not Hebrew biblical
poetry was metrical, 1 it is universally
admitted that it was marked by a parallel-
ism of members. The latter has been
arranged 2 into antithetic parallelisms, in
which the first and second members
lines a and b are in antithesis ; synthetic,
or rather progressive, in which the second
member marks a progression, though in
the same direction ; synonymic, or rather
continuative, when the second member
only continues the first ; parabolic, where
one member illustrates the other; and
lastly, consecutive, in which one member
expresses the logical sequence of the
other. These various kinds of parallelism
1 Comp. Saalschitz, 'Form d. hebr. Poes.;'
Delitzsch, u. s.; Ewald, 'Die poet. Biicher d.
A. Test.;' but especially Bickell, ' Carmina Vet.
Test.' (pp. 219-234 : " de re metr. Hebr.").
2 Comp. here generally C. Seligmann, ' d.
Buch d. Weish. J. Sir.' But we have not adopted
his precise designation of the various kinds of
parallelism in Hebrew poetry.
INTRODUCTION TO ECCLESIASTICUS.
21
may be illustrated by an example of
each kind in Ecclesiasticus, to which is
added in brackets a similar instance
from the Book of Proverbs : {a) Antithetic
Parallelisms : Ecclus. xiii. 3 [Prov. x. 5] ;
{b) progressive: Ecclus. vi. 13 [Prov.
xxii. 1] ; (c) continuative : Ecclus. vi. 33
[Prov. xxii. 24] ; (// ) illustrative : Ecclus.
xviii. 10 [Prov. x. 26]; (<?) consecutive:
Ecclus. xxv. 3 [Prov. xxvi. 5 J. 1 The
first of these five classes of parallelism
-occurs the most rarely ; the last is the
most frequent in Ecclesiasticus. To
these remarks about the form of our
book we have to add that, as regards the
outward arrangement of the subject and
the mostly well-marked structure of
stanzas, we observe distinct progress in
comparison with the Book of Proverbs.
Passing from the form to the contents
of the book, a similar correspondence
exists between Ecclesiasticus and the
Book of Proverbs. Thus Ecclus. i. 4
may be compared with Prov. viii. 22 ;
i. 14 with Prov. i. 7, and ix. 10; Ecclus.
iii. 13 with Prov. xxiii. 22 ; iii. 26
with Prov. xxviii. 14; iv. 5 with Prov.
xxviii. 27 ; iv. 12, &c. with Prov. iv. 7,
&c. ; vii. 1 1 with Prov. xvii. 5 ; ix. 6 with
Prov. xxix. 3; x. 25 with Prov. xvii. 2;
x. 27 with Prov. xii. g ; xi. 8 with Prov.
xviii. 13 ; xii. 9 with Prov. xix. 4; xii. 16
with Prov. xxvi. 24, &c. ; xiii. 25 with
Prov. xv. 13; xiv. 13 with Prov. iii. 27,
&c. ; xx. 1 with Prov. xxvii. 5 ; xxi. 10
with Prov. xiv. 1 2 ; xxi. 1 7 with Prov.
xxiii. 12 ; xxii. 3 with Prov. xvii. 21 ;
xxii. 7 with Prov. xxvii. 22 ; xxii. 15 with
Prov. xxvii. 3 ; xxiv. 1 with Prov. viii. 1 ;
xxiv. 3 with Prov. ii. 6 ; xxiv. 5 with
Prov. viii. 27 ; xxv. 16 with Prov. xxi. 19 ;
xxvii. 5 with Prov. xxvii. 21; xxvii. 22
with Prov. vi. 12, 13 ; xxvii. 25 with
Prov. xxvi. 27 ; xxviii. 8 with Prov.
xv. 18 : xxviii. 10 with Prov. xxvi. 20, 21 ;
xxx. 1 with Prov. xiii. 24; xxxi. 23
with Prov. xxii. 9 ; xxxiv. 2 1 with Prov.
xxii. 2 2 ; xxxvii. 1 8 with Prov. xvii. 2 2
and xviii. 21 ; xii. n with Prov. x. j. 2
Other instances might be adduced. For
these, as well as for parallelisms with the
Psalter, the Book of Job, and especially
1 Seligmann, u. s., p. 32 ; Bruch, u. s., p. 273 ;
Delitzsch, art. Sprache in Herzog's ' Real-
Encykl.'
2 Comp. Seligmann, 11. s., pp. 21-29.
with Ecclesiastes, 1 we must refer to the
notes on the various chapters.
2. The Epistle of St. James. In
general, the critical student of the New
Testament 2 will find in Ecclesiasticus
much to interest him as regards the
usage of words. At least one illustra-
tive instance may here be adduced.
The word Karavvcrcre.iv, which in classical
Greek 3 is .not used for any painful affec-
tion, occurs in the New Testament
only in Acts ii. 37 ("pricked in their
heart"). It is used in the same sense
in the LXX. Psalms, where its unques-
tionable meaning in Ps. cviii. (Heb. cix.)
16 must rule its use in Ps. iv. 5 ; xxix.
(xxx.) 13 ; xxxiv. (xxxv.) 15. The word
evidently bears the same meaning in
LXX. Gen. xxxiv. 7 and in 3 (1) Kings
xx. 27. Theodotion uses it in the same
sense in Prov. xvii. 22, where the LXX.
have XvTTrjpos. [In LXX. Is. xlvii. 5 and
Dan. x. 9, 15 it may be used in a sense
derived from its primary meaning. Per-
haps LXX. Lev. x. 3 indicates the con-
nexion between the two.] But the
meaning of the word Karavvcra-tiv is fully
established by its uniform use in Ecclus.
(xii. 12 ; xiv. 1 ; xx. 21 ; xlvii. 20).
If the usage of the word Karavvacmiv
seems to point to a special connexion
between the LXX. Psalms and Ecclesi-
asticus, this is still more evident in
regard to a word of such frequent use in
the New Testament as evSo/ua, but which
only occurs in the LXX. Psalms, although
frequently in Ecclesiasticus. Nor is this
the only instance of correspondence be-
tween these two books ; and the question
may at least be suggested, whether it does
not reflect on the date of the version of
the Psalter (or part of it) relatively to our
Greek Ecclesiasticus, since biblical terms
of recent introduction would probably
be in favour with a theological writer.
1 Many of these have been collected by Dr.
H. H. Wright in his 'Comment, on Eccles.'
The objection of Seligmann that, in the pas-
sages quoted, Ecclus. agrees with Eccles. only
in such cases in which Eccles. itself agrees
with Prov. does not always hold good. Selig-
mann himself admits that there is not any other
parallel to Ecclus. xviii. 22 than in Eccles. v. 3.
Frequent references to Eccles. will be pointed
out in the course of this commentary.
2 As regards the LXX., see further on.
3 Never in this exact form, and not in any
form in pre-Christian Greek writers.
22
INTRODUCTION TO ECCLESIASTICUS.
We have little doubt that there are pas-
sages in various parts of the New Testa-
ment in which either the sentiment or
its mode of expression carries us back to
Ecclesiasticus. 1 The instances are more
numerous than those mentioned by
Eichhorn, 2 nor can they be wholly ex-
plained either by unconscious identity of
thinking or by popularly current sayings. 3
Two facts should here be kept in view.
The frequent references to Ben Sira in
Talmudic writings shew how popular
(for one reason or another) the work had
become in Jewish circles. On the other
hand, we have seen that many of its
views appear afterwards in a developed
form in Philo. On these and other
grounds we naturally infer that the book
enjoyed if not equal yet similar popu-
larity in Alexandria, the birthplace of
its translation, and among the Hellenists
generally. We here instinctively turn,
on the one hand, to the Epistle to the
Hebrews as the portion of the New
Testament specially Hellenistic in its
mode of expression and form of reason-
ing ; and, on the other, to the Epistle
of St. James, which is so Judaic in its
language, allusions, and mould of thought
that we can in many places find exact
Rabbinic parallels to it. Both these
books contain perhaps not exactly refer-
ences to Ecclesiasticus, but they indicate
familiarity with it. This holds specially
true in regard to the Epistle of St. James.
An illustrative instance from each of
these writings may here be adduced.
In Ecclus. xxv. 23 the words " relaxed
hands and palsied knees " (x W*s Trapet-
/xivai Kai yoraTa 7rapaA.eA.ryU era) are taken
from LXX. Is. xxxv. 3. But there the
word is not Trapei/ievai but dvetjuecou,
while in Heb. xii. 12 the wording is
exactly that of Ecclus. 4 Much more
remarkable is the parallelism offered by
St. James v. 3. There the word Kartow
is used, which does not occur in any
other place in the N. T., nor yet in the
1 But the list given by Bretschneider (u. s.,
pp. 709-722) is altogether fanciful.
* Eichhorn, u. s., pp. 77, 78.
3 Comp. an account of the literature of the
subject especially of parallelisms in the Epistle
of St. James in Boon, ' Dissert, exeg. theol. de
Jac. Epist. cum Sirac. libr. conven.' pp. 2 II.
4 For other instances as regards the Epistle to
the Hebrews, we refer to the notes.
LXX. But it does occur in Ecclus.
xii. 11 and means not "to rust," but
" to tarnish " (see note on xii. 11). Nor
is this all. The word used for "rust"
in St. James v. 3 is tos, which does not
occur in that signification elsewhere in
the N. T. But it does occur as a
verb in Ecclus. xii. 10 (and again in
xxix. 10 see the note there). Lastly,
beyond any merely verbal correspond-
ence, we have the remarkable fact that
Ecclus. xii. 10 and xxix. 10, on the one
hand, and, on the other, St. James v. 3,
are the only biblical passages in which
the figure of rust as affecting unused
silver and gold occurs. In view of all
this it cannot be doubted that both the
simile and the expression of it in the
Epistle of St. James were derived from
Ecclus.
We conclude by collating some from
the many parallels between our book and
the Epistle of St. James. 1 Thus St. Jas. i.
2-4 may be compared with Ecclus. i. 23,
and especially with Ecclus. ii. 1-5 ; St.
Jas. i. 5 with Ecclus. Ii. 13 : and with
regard to the expectation of the direct
bestowal of wisdom by God, comp. Ecclus.
i. 26; iv. 11; vi. 37; xliii. 33 (also the
expression oreiSt^ovros in St. James with
ovclSu! in Ecclus. xviii. 18: comp. also
xx. 15; xxix. 28; xxxi. 31; xii. 22).
Again, St. Jas. i. 6-8 should be compared
with Ecclus. i. 28 ; ii. 16; vii. 10 ; xxxv.
16-21. [Mark here the correspondence
between Su/n^os in St. Jas. i. 8 and /jltj
oAiyo^/ux^o-y]? in Ecclus. vii. 10 and
still more the remarkable similarity of
figure between St. Jas. i. 6 and Ecclus.
xxxiii. 2b.~\ Again, St. Jas. i. 9-1 1
should be compared (in the choice of
the words also) with Ecclus. i. 30; iii. 18;
xxxi. 5-9 noting specially the remark-
able similarity of figure between St. Jas.
i. 10, 11 and Ecclus. vi. 2, 3. Again,
St. Jas. i. 12 may be compared with
Ecclus. vi. 28-31; or St. Jas. i. 13, 14.
with Ecclus. xv. 11, &c. It would not
be difficult, were this the place for it,
to continue this comparison almost from
chapter to chapter in the Epistle of St.
James. 2 But if the result is to prove
beyond doubt the familiarity of St. James
with a book which at the time was evi-
1 The passages are selected from Boon, u. s.
2 This has been done by Boon, 11. s.
INTRODUCTION TO ECCLESIASTICUS.
23
dently in wide circulation, it exhibits
with even greater clearness the immense
spiritual difference between the standpoint
occupied in Ecclesiasticus and that in the
Epistle of St. James.
VII. The Greek Version of
Ecclesiasticus.
As unquestionably the oldest, the
most important, and on the whole by
far the most trustworthy rendering of
the Hebrew original, the Greek version
of Ben Sira deservedly holds the first
place. The translator was, as he in-
forms us in the Prologue, the grandson
(or further descendant) of the author,
and he executed his literary task in
Egypt at a time, as we infer, propi-
tious for such undertakings. Beyond
these scanty particulars and an uncertain
chronological notice, we possess not any
information about the translator. He
pleads that he had used all diligence in
his work, but also modestly excuses him-
self for any shortcomings or mistakes
on the ground of the difficulty of exact
translation from the Hebrew (see Pro-
logue, and the notes on it). It must be
admitted that he has ably performed his
task, despite not unfrequent mistakes,
due either to misreading or to misunder-
standing of the original Hebrew. But
besides these involuntary mistakes of
ignorance, as we may term them, it
cannot be doubted that the younger
Siracide also allowed himself to make
alterations of the original text. Such
changes might be introduced (a) for
apologetic reasons the translator wish-
ing to meet or anticipate objections, or
to conciliate prejudice; or (b) when he
felt not in agreement with the views of
his grandfather; (c) from a desire to
express those views more clearly (as he
thought), or else (d) more forcibly
whether more realistically or more euphe-
mistically ; (e) by way of glosses ; but
chiefly (/) when he wished to introduce,
instead of his grandfather's, his own
Hellenistic views, thereby giving them
the weight of the great Palestinian
authority of the older Siracide. This
charge may seem very serious, and in a
sense it is so. But it must be remembered
that the views of the ancients and their
practice widely differed in this respect
from ours, and we must extend to them
a greatly enlarged measure of that
literary licence which some seem to
claim for themselves even in our own
days. Indeed, while carefully guarding
ourselves against the favourite but unwar-
ranted general assumption of spurious-
ness, we may venture the opinion that
probably few ancient religious writings
have entirely escaped "redactions " not
to speak of interpolations. As regards
Ecclesiasticus, the evidence of it comes
to us from a comparison of the Greek
with the Syriac text. Whenever we meet
a distinctly Hellenistic sentiment in the
Greek text, for which, on comparison,
we find in the Syriac an ordinary Jewish
sentiment, we suspect an alteration by
the younger Siracide. Such modifica-
tions chiefly occur in passages specially
treating of "Wisdom," but we also find
them in others. To enumerate all the
instances would require more space than
this paragraph, and we must refer the
reader to the commentary itself. But
one or two examples will, at least, illus-
trate our meaning. In Ecclus. i. 3, 4,
the Greek text has : " Who can trace
out . . . and wisdom. Wisdom was
created before all things, and intelli-
gence of understanding from Aeon."
This sounds distinctly Hellenistic. The
Syr. omits "and wisdom" at the close
of v. 3, and renders v. 4 : " More abun-
dant than all these is wisdom, and
stronger is faith." For our next illustra-
tion we naturally turn to Ecclus. xxiv.
Here the alterations, as compared with
the Syr., are so numerous and so impor-
tant that we must refer to the notes on
that chapter. A specially interesting
instance of this occurs in ^.31 (see the
note on it). For our last illustration we
select Ecclus. xliii. It requires but slight
knowledge to recognise the pronounced
Hellenism of such a verse as Ecclus.
xliii. 27. But the whole stanza which
begins with that verse contains Hellen-
istic elements, nor would it be difficult
to discern traces of them in the two pre-
ceding stanzas. We are not surprised
that v. 27 is not found in the Syriac
Version. But it is certainly remarkable
that in the Syriac the whole text after
v. 12 is wanting, and it raises the sus-
24
INTRODUCTION TO ECCLESIASTICUS.
picion that it had somehow been tam-
pered with, perhaps by a later hand.
Apart from these objections, we are
bound to say that the Greek of the text
(especially in the Prologue) is fairly good,
although the translation is slavishly literal
and contains many Hebraisms. These
might mislead the reader, and if literally
rendered would seriously mar a transla-
tion into English. 1 The latter occasion-
ally offers considerable difficulties not
only in the Prologue, but in other pas-
sages. What might be termed our
Authorized English Version follows the
text of the Complutcnsian Polyglot
(1514-1517). It has been retained in
the body of this work. But in the
notes the needed alterations have been
made, both in accordance with the
better readings and to reproduce the
text with the utmost literality com-
patible with the proper exhibition of its
meaning. Where the Syriac Version
seemed more accurately to represent
the Hebrew original, this has generally
been indicated, although it must be
borne in mind that the present is a
commentary on the Greek Version of the
work of Ben Sira. The corrupt state of
our present Greek text has long been
subject of complaint. It appears even
from a comparison of the various Codices.
Some at least of the alterations seem to
point to later Christian emendation.
Of the various manuscripts the first
and most important is the Codex Vati-
ca?uts, 1209 {apud Holmes, II.). It forms
the basis of the Sixtine (or common)
edition ('Vet. Test, juxta Sept. ex auc-
toritate Sixti V. Pont. Max.' ed. Romae,
1587). The professedly correct edition
of the Vatican text by Mai (5 vols.
Romae, 1857) is unsatisfactory. Far
more trustworthy in this respect is the
recent edition by Vercellone and Cozza
(6 vols. Rome, 1 868-1 881). On the
basis of it Nestle has added, as an
appendix to the 6th edition of Tischen-
dorf's edition of the LXX., a collation
1 So for example the rendering by \6yos of
Ql in its common later meaning of "a thing"
or "a matter," as in Eccles. Similarly jn in
the sense of beauty is rendered by xP'$, as in
Ecclus. xxiv. 16. Thus also in other instances,
of which at least the more obvious have been
pointed out by Eichhorn, Bretschneider, and
other writers.
of the Vatican and the Sinaitic Codd.
[S 1 , S 2 ], which has also been separately
published. The Vat. Cod. is regarded
by Tischendorf as dating from the 4th
century. (2) Codex Sinaiticus, discovered
by Tischendorf in 1859, and dated by
him as of the 4th century. The MS. is
now in the St. Petersburg Library, and
has been published in 4 vols., St. Peters-
burg, 1S62. It is designated by X
in Fritzsche's edition. (3) The Codex
Alexandrinus (marked III. apud Holmes
et Fritzsche), now in the British Museum,
and supposed to date from the 5th cen-
tury. It was edited (in 4 vols, fol., Ox.
1 707-1 7 20) by J. E. Grabe, vols. i.
(1707) andiv. (1709) during his lifetime;
vols. ii. (1719) and iii. (1720) after his
death, by Fr. Lee. Where the Alex, text
was defective it is supplemented from the
Sixtine edition or from other MSS., indi-
cating this by smaller type, and similarly
any conjectural emendations, marking in
the latter case the Alex, reading in the
margin in ordinary type. Unfortunately
this is not uniformly done. (Other edition
in 8 vols. 8vo, Oxon. ; and corrected by
Fr. Field, Oxon. 1859.) The beautiful
edition by J. J. Breitinger (Tig. 1730-
1732, 4 torn. 4to) follows the text of
Grabe, and gives at the bottom the Sixt.
and other readings, adding critical dis-
sertations. Lastly, it has been reprinted
in a facsimile edition of the original by
H. H. Baber (London, 181 6-1 821, 3 torn,
folio, with Proleg. and notes, 1828);
and finally reproduced in autotype fac-
simile (vol. i., 1881 ; ii. and iii., 1883;
iv., 1879). 1
Next in order we have to mention the
splendid edition by Holmes and Parsons
(Ox. 1798-1827, 5 torn, folio), containing
the Sixtine text, but adding what to the
present time is the most complete col-
lection of variants. (The Apocr. are in
vol. v.) For these a number of Codd.
of which several are, however, defective
come into account for Ecclesiasticus.
They are : Codd. 23 of the 9th cent., in the
Libr. Ven. ; 55 of the 12th cent. being
Cod. Vat. 1, once belonging to Queen
Christina of Sweden; 68 (often defec-
tive), from the library of St. Mark, Venice,
of the age of other good Codd. ; 70, Cod.
1 Comp. also the Introd. to the Cambridge
edition of the Sept., by Dr. Swete, 1887.
INTRODUCTION TO ECCLESIASTICUS.
25
Bibl. Monast. S. Annae, Augustae Vin-
delic. ; 106, Cod. Ferrariensis, e Codd.
Bibl. Carmel. at Ferrara, 14th cent.;
155 j 157 ; 248, Cod. Vat. 346, about
the 14th cent., containing Prov., Eccles.,
Cant., Job, Wisd., Sir., Esdr.,Tob., Jud.,
and Esth. ; 253, Vat., 14th cent.; 254,
Vat., 13th cent. ; 296 and 307, Cod.
Bibl. Elect. Monach., olim 276, nunc
129; 308, Cod. Palat. Vindob. the
latter belonging to Lucian's recension of
the Greek text (Field, ' Origen. Hexapl.'
Prol., p. lxxxviii.).
The Codices just enumerated were
used by O. F. Fritzsche in his Com-
mentary on Ecclus. (' Kurzgef. exeg.
Handb. zu d. Apokr. d. A. Test.' 5 te
Lief, i860), and in his critical edition of
the f Libri Apocr. Vet. Test.' (Lips. 187 1).
The latter work although very valuable
is open to objection, not only in
regard to the text, as proposed to be
restored, but also because Fritzsche gives
only a selection of the variants, and
especially because he omits all reference
to the Syriac Version, the importance
of which he unaccountably fails to recog-
nise. Besides these Codd., Fritzsche also
made use of the fragments of the Cod.
Ephraemi, which he marks by the letter
C, and of the Cod. August., collated
by D. Hoeschel, which he marks H.
The palimpsest fragments of the books of
Wisdom and Sirach, which Tischendorf
brought from the East to St. Petersburg,
and which he dates as from the 6th or
7th cent., have not yet been collated.
The first impression made by the
great work of Holmes and Parsons is
the wish that the collation of Codd. were
made complete ; the next, that the vast
mass of materials could be reduced to
order by grouping Codd. into families,
and, if possible, determining their rela-
tion to the recensions of Origen, Lucian,
and Hesychius. This has been already
partly accomplished by the labours of
F. Field, Cormll (' d. d. Buch T. Proph.
Ezech.'), but especially those of Lagarde.
But so far as Ecclesiasticus is con-
cerned, the most interesting and im-
portant of these Codices is that marked
248, which is followed in the Com-
plutensian Polyglot (Co.). It or, more
accurately, its archetype may be de-
scribed as chief of a class, to which
2 3> 2 53> H, and partly 106 and 55,
belong. It is apparently the work of
one hand. A comparison with Clement
of Alexandria shews that the text of 248
was known and used by him, and hence
that it must date not later than the
beginning of the 2nd century. 1 Another
interest of the text of 248 lies in its
frequent agreement with the Veins Latina
(see next ), but especially with the
Syriac Version and therefore with the
original Hebrew text, from which the
latter was made. It deserves special
notice that 248 does not contain the
undoubtedly genuine Prologue by the
younger Siracide, in place of which an
evidently later redactor has added the
spurious Prologue (also incorporated in
Co. and thence in the English Version)
found in the Synopsis, falsely ascribed to
Athanasius (Op., ed. Bened.,ii. p. 173). 2
We further mark that of all MSS. only
248 (and after it Co.) preserves the right
order of the chapters after ch. xxx. (see
notes), which is inverted in all the
other Codices. In this it agrees with
the Syriac Version (which is followed by
the Arab.) and with the Vet. Lat. the
latter a noteworthy fact as regards that
version. When from these two impor-
tant preliminary points we proceed to
an examination of" the text of 248, we
are struck not only with the frequency
but witli the remarkable character of its
correspondence with the Syriac Version.
Nor is it perhaps less instructive to find
that in many instances 248 does not
agree with the Syriac. As a curious in-
stance of this we would point, among
many others, to Ecclus. xxx. 25 (see the
notes). A detailed comparison of the
readings in 248 (which are given in full
by Fritzsche) with the Syr. would be
necessary fully to exhibit the state of the
case. But some illustrative instances will
be given when treating of the Syriac and
the Latin versions. Three theories might
here be suggested, of which at least
1 We have examined 56 quotations by Clement
from Ecclus. In by far the largest number of
them he quotes freely, i.e. not exactly according
to any known text. But in five instances his
quotations markedly correspond with the text of
248.
3 The real author of this spurious Prologue is
not known, but it probably dates from the 4th
or 5th cent.
26
INTRODUCTION TO ECCLESIASTICUS.
two seem on examination wholly un-
tenable. The first is that 248 may-
represent an independent Greek transla-
tion from the Hebrew. But in that case
the differences from our other Greek MSS.
would be much wider reaching and more
complete; in fact. 248 would be essentially
different from them. Nor yet would we
expect to find in it any of the Hellenistic
alterations of the younger Siracide. But
as a matter of fact we find to choose a
notorious example that in Ecclus. i. 4, 5,
Cod. 248 (as well as the Latin Version)
has a spurious addition, evidently from
a later Christian redactor. And so in
other characteristic instances. The se-
cond theory would be that the text
underlying 248 had been corrected from
the Hebrew original. But this also we
have to reject, partly on the grounds
above stated, and for this additional
reason, that 248 leaves the impression of
corrections, not from a first but from a
second source. The third explanation
which may be offered is that the text of
248 was corrected from the Syriac Ver-
sion. In its present condition the MS.
has undoubtedly been revised and re-
dacted, apparently by a Christian hand.
In evidence of this we find not only
the spurious Preface, but also such spu-
rious additions as that previously men-
tioned at the end of i. 4, which from its
insertion in Co. appears as v. 5 in our
Authorized English Aversion, where the
\6yos of God seems plainly to refer to
Christ. [This addition in 248 (and Co.)
occurs also in the dependent Codd. H,
2 3> 55j 7 slightly different and evi-
dently corrupt in 106 and 253.] The
inference (for further support of which
we must refer to the commentary) would
seem to be, that 248 represents an old
text which had originally been emended
from the Syriac, and was afterwards
revised, expurgated, and added to by a
later, probably Christian, hand, and in
accordance with the then textus receptus.
Or does the text of 248 stand in any
connexion with those that underlie the
recension of Lucian? According to
Hug, that text was emended from the
Peshittho; but according to modern,
although not unchallenged, opinion, from
the Hebrew.
Passing from the important question
of the manuscripts, it only remains to
add that the Greek text affords frequent
evidence of the use of the LXX. ; and
that not only as regards the Pentateuch,
but the historical and prophetic books,
the Psalms, Proverbs, and Ecclesiastes.
In truth, the meaning of many expres-
sions in Ecclus. can best be ascertained
by a reference to the LXX. For detailed
evidence we must once more refer to
the body of the commentary. Occa-
sional deviations from the wording of
the LXX. should not be always set down
to ignorance of its text. They may
have been due either to quotation
from memory, or they may be another
reading, or else attempted improve-
ments, such as it has been (and pro-
bably still is) the fashion of making
upon the A. V.
On the other hand, it is very curious
to find in LXX. Prov. xxvi. n an inter-
polation from Ecclus. iv. 21. Conversely,
we have in the Syriac version of Ecclus.
xxvii. 20 (21) an interpolation from
Prov. vi. 5. Possibly these may have
been originally marginal glosses which
afterwards crept into the text. The
same may be said of the inscriptions (or
summaries of contents) which occasion-
ally appear in the Greek text.
VIII. The Syriac Version and the
"Vetus Latina."
We approach now one of the most
important questions for the proper under-
standing of Ecclesiasticus. Till com-
paratively lately the almost unanimous
opinion of critics has been that the Syriac
translation had been made from the
Greek Version. So far as we know, the
learned Bendtsen (' Spec, exercit. crit. in
Vet. T. libr. Apocr.' pp. 16, 29) stood
alone in the opinion that the Syriac was
derived directly from the Hebrew original.
And, if we credit the statement of Jerome
that he had seen the Hebrew original,
there is not anything a priori incredible
or even improbable in such a supposition. 1
But the decision of the question must
1 The presumption in favour of a direct trans-
lation from the Hebrew seems to us greatly
strengthened by the very able although not
on all points unassailable dissertation of J.
Perles on the age and authorship of the Peshittho
(' Meletemata Peshitthoniana,' 1S59).
INTRODUCTION TO ECCLESIASTICUS.
27
necessarily depend on a detailed exa-
mination of the Syriac Version itself.
Scholars in every way most competent
for this task have of late pronounced
unhesitatingly in favour of the view that
the Syriac Version has been made from
the Hebrew original. If the mere autho-
rity of names were here to prevail, we
might appeal to such writers as Geiger
(in an article in the ' Z. D. M. G.' vol. xii.
PP- 536-543), Horowitz ( f D. Buch Jesus
Sirach/ 1865), Noldeke ("Alttest. Lit.'
p. 168, though he regards the Hebrew
MS. used as very corrupt), Seligmann
('D. Buch d. Weish. Jes. Sir.' 1883),
Professor Bickell ('Alphab. Lied Jes.
Sir.'), and especially Lagarde (' Sym-
micta,' p. 88; ' Mittheil.' 1884; and' his
edition of the Apocr. in Syr v in which
for this reason he gives the first place
to Sirach). But hitherto the authority,
or rather the contradiction, of Fritzsche
(//. s., xxiv., xxv.) unsupported though
it be by any detailed criticism seems
to have prevailed with those who treated
the questions against the deliberately
expressed views of Syriac scholars.
The latest writer on the subject has
even ventured on the brief but categorical
sentence, that "the book [Ecclus.] has
been preserved to us only in the Greek
translation." 1 On the other hand, it
must be admitted that while those Syriac
scholars who hold the opposite view have
adduced certain passages in confirmation
of it, they have not submitted the whole
book to a detailed examination with a
view to the final settlement of the con-
troversy. This has been attempted in
the present commentary, with the result,
it is hoped, of not only proving the
derivation of the Syriac Version from
the original Hebrew text, but also of
obtaining through the Syriac in many
passages a more correct view of what
the original text had really contained.
As the argument here is not only direct
from certain passages but cumulative,
we must refer for the full evidence to
the commentary itself, in which the com-
parison of the two versions is carried on.
1 Schlirer, ' Gesch. d. Jiid. Volkes' (the 2nd
edition of his ' Neutest. Zeitg.'), ii. p. 595. He
expresses himself even more strongly in the
art. Apokrypha, in Herzog's ' Reai-Encykl.'
(vol. i. pp. 493, 494).
Within the compass of this section it
is only possible to give a statement of
some of the results arrived at, accom-
panied by illustrative instances.
Reference has already been made to
the absence of the Prologue from the
Syriac Version. Possibly this might be
accounted for on the supposition that
the writer had wished to give himself
the appearance of having translated
directly from the Hebrew. Not so the
preservation of the right order of the
text after ch. xxx. But these are only
preliminary points. The evidence that
the Syriac was translated from the He-
brew lies in this, that in many passages
in which the Syr. and the Greek versions
strangely and otherwise unaccountably
differ, these differences can be traced
back, and are due to one or other of
these three grounds : (1) that the two
translators had attached a different mean-
ing to a Hebrew word which was capable
of being rendered both ways ; or (2) that
they had vocalised (pointed) differently ;
or (3) that by a not uncommon mistake
of similar letters they had read a word
differently. Each of these explanations
of the differences between the Greek and
the Syriac leads to the inevitable con-
clusion that both translations had been
made directly from the Hebrew original.
As a well-known instance of the first
kind, we may mention Ecclus. xxiv. 27,
where the Greek has "as the light,"
and the Syriac "as the Nile." The
Hebrew had no doubt ")&3, which the
Greek understood " as the light," while
the Syr., after the analogy of Am. viii. 8,
rendered it as = "Kf?, "as the Nile."
As instances of the second kind (that of
different vocalisation), the following two
may serve. In Ecclus. iv. 15 the Greek
renders : " he who shall give ear to her
[wisdom] shall judge nations;" the Syr.,
" shall judge truth " the Greek having
pointed the Hebrew 1"1DK : H'SS (Gen. xxv.
16), the Syr. (no doubt rightly) n>P&
Similarly in Ecclus. x. 15, 16, the Greek
has : " The Lord hath plucked up the
roots of nations," and again : " Lands of
nations the Lord overthrew," where in
both cases the Syr. has, instead of " na-
tions," " the proud " rightly (at least
in v. 15), as the context shews. It
28
INTRODUCTION TO FXCLESIASTICUS.
has been suggested that the original had
DJI, while the Greek pointed 0% But
we would suggest as more likely, that
the original had D"N3, which the Greek
by an easy mistake in the ancient mode
of making letters read D"J. It deserves
attention that 24S corrects after the Syr.
in v. 15, but not in v. 16 and the Vet.
Lat. follows in both cases. [Was the Greek
right in v. 16 or were 248 and Vet.
Lat. influenced by a special (Christian ?)
motive ?] As instances of the third kind
(that of the confusion of similar letters
or else the transposition of letters) we
may quote Ecclus. xlviii. 23, where (as
through a similar mistake in other places)
the Greek translates : " In his days the
sun went backward," while the Syr. has :
"by his means (his hand) the sun went
back" the one having read WO, the
other v"P3 (a rendering which neither
248 nor the Vet. Lat. adopts). Again,
in Ecclus. xlix. 9 the Greek has, " He
remembered the enemies in storm " [see
for this the note on the passage], while
the Syriac read " Job " instead of " ene-
mies " no doubt wrongly and accord-
ingly altered the whole verse, which this
misreading had rendered unintelligible.
Here the Syriac translator had evidently
transposed the letters, reading 2i'X (Job)
instead of ^1N (an enemy), as the Greek
correctly read it. We mark that 248
has not the mistake of the Syriac, thus
furnishing another evidence that when
the two agree, the Syr. has not borrowed
from 248.
These instances might suffice. But
that they may not seem exceptional
perhaps even accidental we select some
others from among the large number
indicated in the commentary, and adding
the readings of 248 and the Vet. Lat.
Ecclus. xiv. 9 b. The Greek has :
" wicked injustice drieth up the soul;"
the Syr., "he that usurps what is his
neighbour 's " the latter having evidently
wTongly vocalised T}. instead of T\ \ 248
does not follow the reading of the Syr.
The Vet. Lat. paraphrases.
Ecclus. xiv. 10. Greek, "An evil eye
is envious over bread;" Syr., "multi-
plieth bread." There is here evidently
some misreading of the Hebrew, although
we do not venture on a definite sugges-
tion : 248 does not follow the Syr., but
the Vet. Lat., although paraphrastic, may
preserve some trace of the Syr. rendering
in its et non satiabittir pane (or does it
attempt to mediate between the Greek
and the Syr. ?).
Ecclus. xiv. 27 b. Greek, " and he
dwelleth in her glory;" Syr., "in her
chambers," misreading Tin for "nn : 248
and Vet. Lat. do not follow the Syriac.
Or to pass over some chapters :
Ecclus. xix. 5 (see the corrected trans-
lation in the notes). Greek, " he that
hateth babbling ;" Syr., " he that repeateth
a thing" the Greek misread N:b for
Ecclus. xix. 7. Greek, "and thou
shalt fare never the worse ; " Syr., " and
no one shall revile thee." The Greek
took the root of the word to be ">pn, while
the Syr. (as we believe, rightly) derived it
from Hpn, in the Piel, " to revile" (as in
Prov. xxv. 10) : 248 and Vet. Lat. do
not follow the Syr. [For the suggested
reading of the original, see the note on
that verse.]
Ecclus. xxi. 8 (see the notes). The
Greek seems to have read *$n, " winter;"
the Syr. rightly, 2in ? " desolation : " 248
(also 106) follows the Syr., but not Vet.
Lat.
Ecclus. xxi. 18 (see notes). The Greek,
nC ; C rva, "a house destroyed;" the
Syr./-Of ; rV2, a prison:" 248 and
the Vet. Lat. do not follow the Syr.
It could not serve any purpose to con-
tinue this comparison of the two versions.
In the commentary it has been carried
on from chapter to chapter. And we
feel that the force of the evidence in
favour of the direct translation of the
Syriac text from the Hebrew cannot be
fully appreciated by any number of iso-
lated instances, while it becomes irresis-
tible when the two versions are conti-
nuously compared.
Our further remarks must be brief.
Although on a comparison of the differ-
ences between the Greek and Syriac
translations, where such differences depend
on the different rendering of words, we
are disposed so often to give the pre-
ference to the Syriac, this is not by any
means uniformly the case. Instances
have already been given in which the
INTRODUCTION TO ECCLESIASTICUS.
29
Greek translation seems correct and the
Syriac wrong. Again, we notice in the
latter occasionally a displacement of lines,
as in Ecclus. xxiv. 25, 26. Sometimes it
might almost appear, although this is very
doubtful, as if there were indication of a
later revision of the Syriac by the Greek
[as in Ecclus. xxiii. 27]. 1 That the Syriac
had undergone some later redaction seems
suggested even by the circumstance that
in the Arabic Version, which was evidently
made from the Syriac, there are differences
and notably omissions as compared with
the Syriac (comp., for example, those in
chaps, xxvii. and xxviii.). Sometimes
we meet in the Syriac what may be
regarded as apologetic (or emendatory)
alterations, as in Ecclus. xxv. 7 (see the
notes). To say that the Syriac Version
is, as compared with the Greek, often and
largely paraphrastic, is only to express
what might otherwise have been expected.
For the Syriac bears the character of a
Targum and was certainly intended in
great measure as an ecclesiasticus, or
Church-book, for homiletical and cate-
chetical purposes. One very important
point still remains to be added. If
Perles (//. s.) has arrived on critical
grounds at the conclusion that the
Peshittho Version of the New Testament
was made by Jewish Christians, our
investigations have led us to the same
inference as regards Ecclesiasticus. We
infer the Jewish origin of the translation
from the occasional occurrence of ex-
pressions in Rabbinic usage. The evi-
dence of the Christian character of the
version although necessarily inferential
is found throughout the whole book.
But we may here specially refer to such
passages as Ecclus. xxiv. 5, 9, xxvii. 17,
1 Bretschneider [u. s., p. 701) adduces a few-
instances from which he erroneously infers that
the Syr. translation was made from the Greek.
They consist of instances in which, in his view,
the Syriac rendering is accounted for by a slight
alteration in the Greek. Although of no interest
or value, they may, for completeness' sake, here
find a place : i. 8, 8-qaavpovs for dpouov ; vii. 23,
yd.fX7\(Tov for Kajx^/ov ; xi. 30, dripevdeicra for 0r)pev-
T7/s ; xii. II, KaKiobv avr6v for /ccm'cocre ; xxii. 23,
Tron/crai for KTrjaat ; or again, v. 3, afiiKovfAtvos
for k8lkcoi> ; ix. 2, iTriffrrtvai for iiri^uai ; 1. 5>
AaoO for vaov. We only add that in all these
cases 248 has the ordinary reading. The instances
quoted by Bretschneider only prove the weakness
of his case.
and also to chaps, xxxv., xlvi., xlvii.,
xlviii. (see on these the commentary).
Very significant also in this respect seems
to us such an alteration as the substitu-
tion in vii. 31 of panem oblationum et
primitias manuum for lines c and d.
[The additions in the Vet. Lat. are still
more curious.] On the same ground we
account for the omission in the Syriac of
Ecclus. xlv. 9-14, containing descriptive
details of the Aaronic priesthood. Besides
these passages which might be con-
siderably increased we would (here
following Bretschneider) call attention to
the remarkable substitution in the Syr.
for the text in the Greek in Ecclus. i.
after v. 20 to the end ; to xi. 12, xiv. 16 ;
and to xvii. 27, 28.
It only remains to add that our know-
ledge of the Syriac text has been rectified
since we possess it not only in Walton's
Polyglot, but in the critical edition of
Lagarde (1861), which has the corrections
from MSS. in the British Museum. Jeh.
Low Ben-Seebh has published a Syriac
text in Hebrew letters, with a Hebrew and
German translation and a brief Hebrew
commentary (Breslau, 1798 ; in new and
improved edition, Vienna, 1807; ib. 1818;
ib. 1828 the Hebrew version metrically
rendered into German by M. E. Stern,
Vienna, 1844 *). But its usefulness is
marred by the great liberties taken, not
only in the Hebrew version, but with
the Syriac text, in the way of omissions,
transpositions, &c.
The Vetus Latina. -This is reproduced
in our ordinary editions of the Vulgate
[most handy as a critical edition, with
different readings, is that by Heyse and
Tischendorf, Lips. 1873]. All the vari-
ants from four MSS. are given by Sabatier
(' Bibl. Sacr. Lat. versiones,' ii., Reimis,
1743). Jerome tells us expressly that he
had left the text of the Vetus Latina
untouched (calamo tcmpcravi) in the
(apocryphal) Wisdom of Solomon and in
Ecclesiasticus (' Proefat. in edit. libr.
Salom. juxta Sept. interpr.' [ed. Vallarsi,.
x. 436]).
If the Syriac Version may be described
as a Targum or a paraphrastic " Church-
book," this designation applies with even
much greater force to the Latin translation
1 See Fiirst, ' Biblioth. Jud.' i. p. 105.
30
INTRODUCTION TO ECCLESIASTICUS.
of Ecclesiasticus. Indeed, the student is
bewildered amidst what seem redactions,
interpolations, uncritical additions (some
probably originally in the margin), altera-
tions and paraphrases. In its present
form the version leaves the impression
that the main body of the text had been
derived from the Greek. Yet this appear-
ance may in some respects be deceptive.
At any rate, we perceive a stratum which
cannot be accounted for by any arbitrary
alteration nor yet by derivation from any
known Greek Codex. We have already
observed that, like the Syriac and 248,
the Latin preserves the right order of the
chapters after ch. xxx. Likewise, it has
been noticed that the Latin often has the
same readings or emendations as 248.
If these have been made from the Syriac
[or else from the same sources], the sug-
gestion would lie near that this stratu??i
in the Vet. Lat. had been derived from
the Syriac. It may indeed be suggested
that it is traceable to other Codices or to
sources which underlay the recension of
Lucian. The latter view is supported by
so great an authority as Ceriani (see the
excellent Epilegomena to L. Van Ess's
ed. of the LXX., 1887, p. 12). But here
we may be said to be still partly on
conjectural ground. And in any case
the recension of Lucian brings us to
Antioch. We can scarcely suppose that
this stratum was taken from the text of
248 [nor from that group], since the Vet.
Lat. so often leaves aside 248. If the
translation had been made from that text,
we would have expected more constant
conformity to it. Not so, if emendations
were here and there selected from the
Syriac, nor even if the still remanent
stratum represents an original use of the
Syriac by the translator. There is, how-
ever, another supposition possible, viz.
that this nucleus represents either a
translation from the original Hebrew, or
emendations from it. We confess that
this does not seem likely to us among
other reasons, for this, that we can scarcely
bring ourselves to believe that a translator
who had access to the original would
have produced such a version. The case
would be otherwise if the translator was
indebted to a not unfrequently para-
phrastic version from the original. There
he might more readily make selections,
or a later redactor might even have
struck out some of these selections. But
the whole question is one of peculiar
difficulty, and complicated by our un-
certainty about the country and circum-
stances in which the Vetus Latina origi-
nated, and its relation to one of the three
recensions of the LXX. What therefore
we offer must be considered in the form
of modest suggestion.
The conjecture that the Latin Version
was derived from a Hebrew original
although from a Codex different from
that used by the Greek translator was
first broached by Cornelius a Lapide
(' Comment, in Ecclus.' p. 20). It was
next mooted by the learned Sabatier (u. s.
t. ii. p. 390), although without any attempt
at proof. This deficiency was sought to be
supplied by E. G. Bengel in the 7th vol.
of Eichhorn's ' Allgem. Biblioth. d. bibl.
Litter.,' 1796, pp. 832-864. The essay,
as even its dimensions shew, is extremely
slight, and the attempted investigation
extends only over small portions at the
beginning and in the middle of the book
Ecclesiasticus. Bengel regards the Vetus
Latina as dating " from the first centuries
of Christianity." 1 He claims not cer-
tainty but probability for his theory that
the Latin translation had been made with
the aid of a Jew, or else by a Jewish
Christian (as we have suggested in re-
gard to the Syriac). The translator had
rendered from the Hebrew, with aid
from the Greek Version the latter,
either from special reasons, or this de-
pendence was due to a glossator or to a
later copyist. But, indeed, the use of
the Greek in the rendering of the Vetus
Latina seems beyond question. If detailed
proof were required, even the passages
adduced by Welte (' Einleit.' u. s., p. 215)
would suffice for the purpose. As a
Roman Catholic writer, he pleads for the
great trustworthiness of the Vetus Lat.
1 According to Cornill (' d. Buch d. Proph.
Ez.' p. 26) the Vet. Lat. was used by Tertullian,
indeed was in general use in Northern Africa.
But so far as Ecclesiasticus is concerned, we
cannot discover any trace of it in the seven
passages in which, according to the Index in the
ed. Oehler, Tertullian is supposed to refer to our
book. Indeed, in only two of these passages
('de exhort, castitatis,' ii., and ' de monogam.'
xiv.) is there any reference to Ecclus. (xv. 18)
and even there it seems to me doubtful, and cer-
tainly is not literally taken from the Vet. Lat.
INTRODUCTION TO ECCLESIASTICUS.
3i
But even he is obliged to admit that the
translator had corrected his work by the
Greek text.
But to return. Bengel begins by
criticising certain passages in the Latin
Version which are supposed to afford
evidence of having been derived from the
Greek text, with the view of shewing that
such is not always the case. But as in some
of these the Vet. Lat. accords with the Syr.
and presumably the Hebrew while in
others it only displays a curious ignorance
of Greek (and is this not also character-
istic?), it seems needless here to discuss
them. In direct proof of the connexion
between the Vet. Lat. and the Hebrew
Bengel adduces a number of passages
from Ecclus. i. and xxxiv. Most of these
are, however, beside the point, as will
appear from the following examination of
the first six :
Ecclus. i. 1, "et cum illo fuit semper
et est ante aevum." The words italicised
are neither in the Syr. nor in 248. But
they are apparently only a Christian
gloss.
Ecclus. i. 2, "profundum abyssi."
The word italicised is not in 248, but is
found in the Syr.
Ecclus. i. 3 in Vet. Lat. This seems a
Christian gloss perhaps it is an adapta-
tion from the Syr. of i. 4.
Ecclus. i. 6 a. Here also there seems
a Christian gloss in the Vet. Lat. So
also in 7 b.
Ecclus. i. 7 a, b j i. 8. To both these
passages in the Vet. Lat. the previous
stricture applies.
Welte (u. s., p. 216), who seems on the
whole inclined to regard the Vet. Lat.
as primarily derived from the Hebrew
original, selects from the essay of Bengel
the following four passages as presumably
in his view the best instances adduced :
Ecclus. i. 17 : Greek cTriflu/xTi/Aarwi/, Vet.
Lat. a tJicsauris apparently a confusion
between D^JJEO and D^OtDO [the latter
word is actually used in the Talmud
Sanh. \oob in a quotation of Ecclus.
xlii. 9, 10]. But the Vet. Lat. has here
only the same rendering as the Syriac.
Ecclus. i. 26 : Greek eVroAas, Vet. Lat.
justitiam, Hebrew (possibly) tDSU'D. But
this instance does not really prove any-
thing, and the slight alteration in the Vet.
Lat. might even be due to anti-Judaistic
motives. The next passage quoted is
Ecclus. i. 29 a, where the Greek, mis-
reading *B? for *?.??, translates h> o-To/xa-
div avOpuiiroiv, while the Vet. Lat. has in
conspectu hominum. This, however, only
once more sends us back to the Syriac,
where we find the right rendering. Be-
sides, 253 actually corrects : ivurmov. The
last instance adduced is Ecclus. i. 29 ,
where the Greek has irp6<rex^, " and in
thy lips take heed," reading TS&fi (as in
Prov. xvi. 23), while the Vetus Lat. has
et non scandalizeris, reading X'3Fi ?K
taking the ^x from the previous clause.
But 248 has substantially the same
emendation (/at; 7rpoo-exe).
These and similar instances are mani-
festly insufficient to establish the hypo-
thesis of Bengel. We now proceed to
select at least a few instances which in
our view support the suggestion that the
Vet. Lat. was somehow dependent on the
Syriac.
Ecclus. xxv. 9. Greek, " he that has
found prudence ;" the Syr. by a wrong
reading and then wrong Syr. punctuation :
that has obtained " mercy." Without
that wrong punctuation the misreading
would have been " a friend " (the original
misreading being nyi for njn). The Vet.
Lat. follows this misreading, but not the
mispunctuation (which may be of later
date) , and renders amicum verum. Neither
248 nor any other MS. follows the Syr.
and Vet. Lat., which here also differ from
the Hebrew.
Ecclus. xxv. 12 [A. V.] is a Christian
interpolation. It was certainly not in the
Hebrew original, and is only found in
H, 248, and Co. But it occurs in the
Syr. and in the Vetus Latina.
Ecclus. xxvi. 3. This is very curious,
as shewing the dependence of the Vet.
Lat. alike on the Greek and on the Syriac.
The Greek has : "it shall be given in
the portion of them that fear the Lord."
The Syr. rightly renders : "to the man
who feareth the Lord." The Hebrew had
pira, " into the bosom " = " to the man,"
as in the Syr., while the Greek misread
phm, " in the portion." Then the Syr.
adds the gloss evidently not from the
Hebrew "in return for good works."
The Vet. Lat. takes from the Greek
32
INTRODUCTION TO ECCLESIASTICUS.
the first part, " in parte timentium Deum
dabitur viro" the latter word apparently
from the Syr. ; and it also adds from the
Syriac, pro factis bonis. 248 has not this
gloss, nor any other MS., nor was it in
the Hebrew.
Mr. Margoliouth, although not agree-
ing with our views on this subject, points
to the following passage as a most
remarkable instance of accord between
the Vet. Lat. and the Syr. To exhibit
its full force we give the passage in the
three versions.
Ecclus. xx. 14, Greek: "The gift of
one [who is] senseless shall not profit
thee, for in his view [literally, his eye]
instead of one many " [see notes].
Syriac, v. 13: " Donum insipientis
inestimabile est apud ipsum, quoniam
oculi ejus ad compensationem septuplo
majorem [seportandam] positi sunt."
v. 14 : " Parum dat et multiim exprobrat,
et aperiens os suuni male loquitur et
b/aterat."
Vet. Lat., v. 14: "Datus insipientis
non erit utilis tibi oculi enim illius
[so far the three versions agree] septem-
plices sunt." ^.15: " Exigua dab it et
multa improperabit et apertio oris illius
inflammatio est."
The agreement here between the Vet.
Lat. and the Syriac [marked by italics]
is not less striking than their difference
from the Greek.
There are also what appear to us other,
perhaps minor, indications of a connec-
tion between the Vet. Lat. and the Syr.
Thus it seems to mark alike the Christian
character of the Syriac Version and its
relationship with the Vet. Lat., that in
Ecclus. xxxvi. 2 both these versions omit
the word "all" from the sentence : "Send
thy fear upon all the nations." If that
word had not been in the Hebrew original,
it is scarcely likely that the Hellenising
Greek translator would have inserted it.
And the word occurs in 248 and in all
other MSS. ; although 248 like the
Vet. Lat. adds after . " nations " the
Christian gloss, "who do not seek Thee"
(Vet. Lat., exquisierunt), for which the
Syr. has, " who have not known Thee."
But, indeed, there are many traces of
such Christian alterations in the Syr.,
but especially in the Vet. Lat., and their
study is very interesting (compare, for
example, the opening verses of chaps.
xxiv. and xxxv., and the closing verses
of the latter such as xxxv. 25 in the
Vet. Lat.). One of the most curious
instances in which the Vet. Lat. follows
the Syr. [against all the Greek MSS.],
and in which both these versions have
a marked Christian alteration, is xxv. 15
[see the note]. But the tracing of such
indications is apt to become subjective,
gaining force by their cumulation. It
had therefore best be conjoined with a
careful study of the text. This is not
the place to continue the comparison
of the two versions, but we may invite
the consideration of such passages as,
for example, Ecclus. xxv. 9, 12; xxvi.
3, 18 ; xxvii. 3 ; xxviii. 24, 25 ; xxix. 7.
We add as an instance of the corrupt
state of the text of the Vetus Latina
that in Ecclus. xxv. 17, where the Vat
reading has " like sackcloth " and the
Alex. " like a bear," the Vet. Lat. (v. 24)
inserts both: " tamquam ursus, et quasi
saccum ostendet " evidently trying to
make sense out of the two (" ursus " and
then " quasi saccum ostendet "). Pos-
sibly one of these renderings may have
crept in from the margin (see note on
the verse). Similarly in xxv. 18 (Vet.
Lat. 25) the Vet. Lat. combines the
Greek with the Syriac reading, slightly
altering the latter (see note on the verse).
Instances of doublets and possibly triplets
will be found in other places, especially
in the earlier chapters.
IX. Other Ancient Versions. 1
The Armenian, ^Ethiopic, Syro-Hexa-
plar, Coptic, and Palasoslavonic versions
are all derived from the Greek.
1. The Armenian Version is published
1 The notice of the versions enumerated in
this paragraph is from the pen of Mr. D. S~
Margoliouth, Fellow and Tutor of New College,
Oxford. To the same scholar are also due the
philological and critical parts of the notes from
ch. xxxi. onwards ; the introductions to these
latter chapters, and the exegetical notes on them,
being by Dr. Edersheim, who however holds
himself also responsible for every part. Besides,
the aid and co-operation of Mr. Margoliouth
throughout this commentary more particularly
in the comparison of the Syriac text are also
here gratefully acknowledged. Some of his
special suggestions are indicated in the places
where they occur.
INTRODUCTION TO ECCLESIASTICUS.
33
in the Venetian edition of the Armenian
Bible, but in a fragmentary condition,
having a lacuna from xxxv. 19-xxxviii.
14 (inclusive), and breaking off at xlii. 24 ;
besides omitting minor portions, such as
the whole of ch. viii., and single verses,
e.g. xx. 15, 24 & Like the rest of the
Armenian version of the Bible, it is
minutely faithful and exhibits occasionally
a very unusual knowledge of the Greek
language. The text followed resembles
that of the Alexandrian MS. The most
important variants which it affords will
be found quoted in xl. 6 and xli. 17.
2. The /Ethiopic Version exists only
in MSS., of which eleven are in the
British Museum, and several in the
Bibliotheque Nationale in Paris. A
short account of a copy at Tubingen
was given by Ewald in the first volume
of the ' Zeitschrift der Morgenlandischen
Gesellschaft.' The translation is ignorant
and paraphrastic ; in a few passages it
shews signs of contamination with the
Syriac (viii. 5, xxii. 15, xxxviii. 30, &c).
3. The Syro-Hexaplaris is published
in the magnificent seventh volume of
Ceriani's ' Anecdota Sacra et Profana.'
On this version generally, see the ' Bible
Dictionary,' s. v. Versions. The text
which it follows agrees minutely with
that of MS. 253 in most places; but it
also shews readings peculiar to 248.
The translator would seem to have con-
sulted the Peshittho in the interpretation
of difficult words (e.g. iv. 30, cftavrao-io-
K07TUJV, XXxiv. 21, xlv. 23).
4. The Coptic Version (in the Sahidic
dialect) exists in a unique MS. of the
6th century at Turin, and has been pub-
lished by Lagarde in his ' Aegyptiaca '
(Gottingen, 1884). The MS. (which has
suffered by age) was previously used by
Peyron for his Lexicon. The text
which it follows resembles that of the
Sin., with several omissions and a few
additions : in a very few cases it offers
certain corrections of the Greek. A
fragment of a Memphitic Version (chap,
ii. 1-9) was published by Lagarde in
* Orientalia,' pt. i. (Gott., 1880).
5. The Palseoslavonic Version (pub-
lished in the Slavonic Bibles) follows a
text similar to that of the Complutensian
edition, but with only a portion of the
additions.
Apoc Vol. II.
A copy of the Arabic Version cor-
rected from the Greek is preserved in
the Medicean library at Florence. The
reviser has added a translation of the
Prologue, in which he curiously makes
the grandson state that he has translated
the book into Syriac. A compendium
of the Arabic Version is preserved in the
Bodleian Library, but in an imperfect
state.
The Scholia of Barhebraeus, to which
reference is occasionally made, are taken
from the Bodleian MS.
X. Authority of Ecclesiasticus
in the Synagogue and in the
Church.
The high authority in which our book
was held in the ancient Jewish synagogue
whether on account of its age or
its embodiment of universally received
popular sayings appears even from the
frequency with which it is quoted in
Talmudic writings. Zunz (' Gottesd.
Vortr.,' pp. 1 01-103) enumerates no less
than forty such citations anonymous or
expressly in the name of Sirach. Some
of these cannot, however, be identified
either in our present Greek or Syriac
text, although some conjectural attempts
have been made by Horowitz (u. s.). 1
What seems the earliest Mishnic refer-
ence to the words of the Siracide (Ecclus.
ix. 9) reaches up to early Maccabean days
(Jose', the son of Jochanan, Abh. i. 5). 2
1 For these quotations (mostly given in the
present Commentary) see, besides Zunz [ic. s.),
Delitzsch (' Gesch. d. jiid. Poesie,' pp. 20, &c,
204, &c.) ; Dukes ('Rabbin. Blumenl.' pp. 67,
&c.) ; Schuhl ('Sent, du Talmud,' passim) ;
Fritzsche {11. s., p. xxxvii., &c.) ; Joel ('Blicke
in d. Relig. Gesch.' i. pp. 71, &c.) ; Strack in
Herzog's ' Real-Encykl.' vii. pp. 430, 431 ; and
others latest, Hamburger in the Supplemental
Part to his ' Real-Encykl' pp. 77-86.
2 It is certainly rather a reference, although
a very close one, than a quotation. It is
adduced as a saying of the sages. On the other
hand, the saying of Jose, the son of Joezer,
" Let thy house be the meeting-place for the
sages" (Abh. i. 4), and this other saying of
the son of Jochanan (Abh. i. 5), "Let the
poor be the children of thy household," might
be intended as a protest against the bacchanalian
feasts alluded to in Ecclus (comp. also Ecclus.
ix. 14-16). On Jose b. Jochanan comp. Frankel
in his ' Monatsschr.' i. (1852), pp. 405-407;
Gratz, ' Gesch.' ii. pp. 274, &c, iii. p. 7.
D
34
INTRODUCTION TO ECCLESIASTICUS.
Outward circumstances induced the
Jewish teachers at different times to
pronounce differently upon the book
of Ben Sira. First, we have a series
of quotations in which our book is
adduced with the same formula as the
hagiographa, and indeed is apparently
classed with them. 1 Next, we are warned
that, unlike the books of Holy Scripture,
" the writings of Ben Sira ... do not
defile the hands" ('Tos. Yad.' ii. 13, ed.
Zuckerm. p. 683). This, however, only
implies the emphatic exclusion of Ecclus.
from the Canon. 2 But the J ewish Fathers
went further. Rabbi Aqibha declared the
book included in those 'outside" writings
the perusal of which involved the loss of
eternal life (Jer. Sanh. 28 #, near top);
and the Midrash on Eccles. xii. 12, by a
play on the words " and what is beyond
(besides) these (viz. the words of the
sages)," explains that " the rest," viz. the
bringing into the house of uncanonical
books such as Ben Sira, only brings con-
fusion (reading instead of nnri'D "^
no-inp, confusion). We would suggest
that the change of feeling was connected
with the Christian controversy being
due partly to apprehension of the danger
of allowing the perusal of not strictly
orthodox Rabbinical works, and partly to
the wide use of Ecclus. in the early
Christian Church. Be this as it may,
the mood was only partial and transient.
In consequence of a discussion on the
saying of Aqibha, Rabbi Joseph, the
head of the Babylonian Academy of
Pumbadita, ultimately gave forth a state-
ment which not only allowed the judicious
use of the book, but leads us to infer that,
as in the Church so in the synagogue, it
was regarded as an ccclesiasticus, suited
for catechetical and homiletic purposes
(Sanh. \oob). The passages specially
recommended for this are the following,
although from the modifications, additions
1 So often : see Zunz, u. s. Strack (' Proleg.
Crit. in V. T.' pp. 64, 65) has certainly not
succeeded in the attempt either to explain or
disprove this. On the other hand, Joel's pro-
posed emendations of the condemnatory terms
used in the Talmud about Ben Sira are inge-
nious, but neither satisfactory nor convincing
(Joel, u. s. pp. 72-75).
: For the meaning of the expression "defileth
the hands," see 'Life and Times of Jesus,'
c h. xxxi. (vol. ii.).
or contractions, as compared with the
Greek text, some of them are only hypo-
thetically identified : Ecclus. xxvi. 3 ;
xxv. 26; xxvi. 1; ix. 3, 8, 9 ; xxvi. 29;
xi. 30 a, 32 a, 33 a ; xi. 29 a ; vi. 6 ; xxx.
21 or else xl. 7 ; xxxi. 4 (?). (Sanh. 100 b.)
Indeed, we find references to our book
not only in the Talmud, but in the
Midrashim. 1 And from the first half of
the 14th century comes the explana-
tion that the Talmud had only intended
to prohibit such a study of Ben Sira as
should be made of the Bible, but not
occasional resort to it (Ritba 2 in the En-
Iaqobh to Bab. B. 98 , a_pud]o'<t\ it. s.,
p. 76).
We only add that, although the so-
called Alphabet of Ben Sira contains in
the first (or Aramaean) Alphabet four
quotations from our book, and in the
second (or Hebrew) Alphabet two such
citations, it must not be confounded with
our Ecclesiasticus, 3 and is of very much
later date.
Use in the early Christian Church.
Leaving aside the general question of
the use of the Apocrypha in the Church
(on which the view of the Church of
England is sufficiently expressed in Art.
VI.), we briefly note some points of
historical interest. Reference has already
been made to the evident acquaintance
with Ecclus. implied in the Epistle of
St. James. There can be little doubt
that in the Ep. of Barnabas xix. we have
a quotation from Ecclus. iv. 31. Ter-
tullian seems to refer to our book (Ecclus.
xv. 18) with the formula: sicut scriptum
est ('de Exhort. Cast.' c. 2, and ' de
Monogam.' c. 14). Clement of Alexan-
dria frequently quotes Ecclus. : thirteen
times with the formula 7) ypa<j>r) Ae'ya,
1 Four in Ber. R. (c. 8 ; 10 ; 73 ; 91) ; one in
Shem. R. ; two in Vayyk. R. ; one in Bamidb.
R. ; one in the Midr. on Prov. c. 22 (?) ; two in
that on Eccles. ; three in the Midr. Tanchuma,
&c.
" The name is an abbreviation from R. Am
Tbbh b. Abraham Ishbili [from Seville].
3 For an English translation of the two Alpha-
bets of Ben Sira, as well as for that of the
Talmudic quotations from our book, I take leave
to refer the reader to my ' History of the Jewish
Nation,' pp. 559-563. Comp. also Dukes (u. s.),
Delitzsch (u. s.), and the literature of the subject
in Fiirst, ' Biblioth. Jud.' iii. p. 341 ; a new ed.
by Steinschneider (' Alphab. Sirac. utr.' Berlin,
1858).
INTRODUCTION TO ECCLESIASTICUS.
35
<f>rja-iv and the like ; nine times with that
of 7/ o-o0ia Ae'yet, (/jr/o-tV and the like ;
thrice as the words of the 7raiSaycoyos.
But as he also twice designates the book
as >) o-o<t>La 'Irjaov, it can scarcely be argued
that he placed it on the same level with
the Solomonic writings (but see ' Strom.'
ii. 5, 24). Similar in form are the quota-
tions of Origen from Ecclus., although he
expressly ascribed the work to Jesus the
son of Sirach ('contra Cels.' vi. 7).
Cyprian, who often quotes from it, seems
to treat it as if belonging to the Canon. 1
On the other hand, Jerome expressly
declares it non-Solomonic and non-
canonical (see the quotation in a former
paragraph), and equally emphatically
Athanasius (' Epist. fest.' 39), who ranks
our book with the Didache, ' The Shep-
herd,' &c. None the less was the book
used and quoted by the Fathers in a
manner similar to that of the Jewish
Fathers. Lastly, St. Augustine ranks
the book with the canonical writings on
account of its authority in the Church,
although he denies its Solomonic author-
ship (' de doctr. Christ.' ii. 8). It is
enumerated in the Hebrew Canon by
the Synods of Hippo (393) and Carthage
(397). The inclusion of the Apocrypha
in the Canon by the Council of Trent (in
the 4th Session, 8 April, 1546, 'Canon,
et Deer.' ed. Tauchnitz, pp. 15, 16) is
sufficiently known. (Comp. Herbst,
' Einl.' i. pp. 24, &c. ; De Wette-Schrader,
' Lehrb.' pp. 596-599 ; Keil, ' Einl.' pp.
702, 703, 747 ; Schurer, u. s.)
XL Literature of the Subject.
The references in the preceding para-
graphs sufficiently indicate the works
which have been chiefly consulted in
preparing the present commentary.
The literature of the subject is, however,
very large. For its complete enumera-
tion we must refer to the various Ency-
clopaedias (German and English) and to
the books of ' Introduction ' to the Old
Testament. The Greek text used has
been that of Tischendorf ('Vetus Test.
Graece,' &c, ed. vi ta , 1880), and gene-
rally referred to as the Vatican, though
1 Comp. Schurer in Herzog's ' Real-Encykl.'
art. Apokr., 487 ; ' Gesch.' 597.
it scarcely deserves that designation (see
VIII.). The full Vat. and Sin. readings
have been collated from Nestle's supple-
ment to the ed. (Lips. 1887). Besides,
the variants in the magnificent ed. of
Holmes and Parsons have been referred
to. The critical edition of the Apocrypha
by Fritzsche (Lips. 187 1) has been
already described. Of the various sepa-
rate editions of the Greek text of Eccle-
siasticus with notes that of Linde has
no special value (' Sententiae Jesu Sira-
cidae,' Gedani, 1795); that of Bret-
schneider has been constantly compared
(' Liber Jesu Sirac. Graece,' Ratisb. 1806).
The Syriac text used has been generally
that in Walton's Polyglot. For Hebrew
translations we have had the render-
ing by Ben Seebh (previously noticed).
The Hebrew is elegant, but the trans-
lation follows sometimes the Syriac, some-
times the Greek sometimes scarcely
either the one or the other. The Hebrew
in the translation of the Apocrypha by
S. J. Fraenkel (Lips. 1830) is not so
elegant as that of Ben Seebh, nor yet
much more faithful to the text. Trans-
lations into Hebrew of portions of the
text such as that of ch. xxiv. by Lowth,
emended by Fritzsche, and of ch. Ii. by
Professor Bickell are noted in their
places in the commentary. The German
translation of Gutmann (' Die Apokryphen
d. A. Test' Altona, 1841) affords not any
help. The English version by Dr. Bissell
(in the vol. on the Apocr. supplemental
to Dr. Schaff's American ed. of the
English translation of Lange's Bible
Comment.) resembles in character that
of Fritzsche. The latter, which is not
strictly literal, is appended to his Com-
mentary on Ecclus. (' Kurzgef. Exeg.
Handb.' 5 ,e Lief. i860).
The general questions connected with
the book (such as its authorship, date,
arrangement, versions, &x.) are discussed
in the corresponding articles in thevarious
Encyclopaedias such as (in German)
those of Winer, Schenkel (by Fritzsche),
Herzog (by Schurer), Riehm, and Ham-
burger although with little variety or
progression. So far as the Apocrypha
and especially Ecclesiasticus are con-
cerned, the like sameness characterises
the account of our book in the various
Introductions to the Old Testament :
D 2
36
INTRODUCTION TO ECCLESIASTICUS.
De Wette-Schrader, Keil, Reuss (' Gesch.
d. h. Schr. A. T.' 1882). To these must
be added, as containing by far the fullest
treatment of the subject, the account of
Ecclus. by Schiirer in the ' Gesch. des
Jiid. Volkes' (1886), to which reference
has already been made. A special place
must, for various reasons, be assigned
both to Welte's (R. C.) ' Einl. in d.
deuterokan. B. d. A. T.' (in Herbst u.
Welte's ' Einl.' Sect. II. part hi., Freiburg,
1844) and to Eichhorn's 'Einl. in d.
Apokr. Schr. d. A. T.' (Leipz. 1795
being vol. iv. of his ' Krit. Schr.').
Besides these German works, the articles
Ecclesiasticus and Jesus the Son of Sirach
in Smith's ' Diet, of the Bible ' (vol. i.)
have been consulted, as well as the able
and learned summary by Dr. Davidson
in vol. ii. of his ed. of Home's Introd.
(1856, pp. 1024-1033).
On the relation of our book to Philo
and Jewish Hellenism, the works of
Gfrorer and Dahne and the art. Philo by
the present writer in Smith and Wace's
' Diet, of Chr. Biogr.' have been referred
to. For the relation of the Greek text
to the Syriac and for other general ques-
tions the articles by Geiger in the ' Z. D.
M. G.' xii. 1858, and by Horowitz in
Frankel's ' Monatsschrift,' vol. xiv. (since
published as a separate brochure, 1865),
have been perused. For the relation of
Ecclus. to Proverbs we have referred to
C. Seligmann (' D. B. d. Weish. J. Sir.'
1883); for the references in the Epistle
of St. James, to A. Boon (' Dissert. Exeg.
Theol. de Jac. ep. cum Sir. libro con-
venientia '). As regards the relation of
the Vetus Latina to the Hebrew original,
special notice has been taken of Bengel's
art. in Eichhorn's ' Biblioth.' vol. vii.,
which is repeated in summary in Bert-
holdt's ' Histor. Krit. Einleit.' pp. 2306-
2309. On historical questions the works
of Herzfeld, Ewald, and Gratz have
been referred to. On the Wisdom-
teaching and the Dogmatics and Ethics
of Ecclus., the book of Dr. J. F. Bruch
(' Weisheits-Lehre d. Hebr.' Strassburg,
1 851) and the ' Schul-Programm ' by Dr.
V. Merguet (Konigsberg, 1874) have
been perused.
Beyond the works just referred to, an
exhaustive study of all the Commentaries
on Ecclesiasticus has not been attempted
the more so that it was wished to make
a fresh study of the book. The Anno-
tations in vol. v. of the ' Critici Sacri '
deserve constant attention, especially
those by Drusius and Grotius. The
latter are mostly the source of the classical
parallels, not unfrequently noted by
writers. For this reason, and because
they are often rather coincidences than
parallels, it has not been deemed neces-
sary to repeat them. It needs scarcely
be said that the Commentary of Fritzsche
(in the ' Exeg. Handb.') has been con-
stantly compared and used. It is by far
the fullest work on Ecclesiasticus, and
its learning and ability are beyond ques-
tion. The (American) Commentary of
Dr. Bissell in vol. xv. of Schaff's ed. of
Lange's Comment, chiefly follows that
of Fritzsche. Besides these, the Com-
mentary of Bretschneider (' Liber Jesu
Siracidae ') deserves and requires careful
perusal, although the book bears marks
of youth and haste. The brief annota-
tions of Joach. Camerarius (' Sententiae
Jesu Sirac.,' at the end of the Greek text,
pp. 136-213) are chiefly interesting for
the quotation of parallelisms from classical
writers. The notes of J. G. Linde
('Sent. J. S.' Gedani, 1785) are very
brief, but occasionally really valuable ;
the few Rabbinic annotations of M.
Gutmann (' D. Apokr. d. A. Test.') are
not only scanty, but also slight.
Lastly, we have now to add to the
literature on Ecclus. the discussion of the
book in Professor Cheyne's ' Job and
Solomon,' pp. 179-198, which came too
late to be used in the preparation of the
present commentary. It is characterised
by the learning, clearness, and beauty of
diction of that writer.
THE WISDOM OF JESUS THE SON OF SIRACH,
OR
ECCLESIASTICUS.
Some refer
his Pro-
ogue to
Uhana-
ius, be-
ause it
s found
a his
Synopsis.
X.A Prologue made by an uncertain Author.
THIS Jesus was the son of Sirach, and
grandchild to Jesus of the same name
with him: this man therefore lived in the
latter times, after the people had been led
away captive, and called home again, and
almost after all the prophets. Now his
grandfather Jesus, as he himself witnesseth,
was a man of great diligence and wisdom
among the Hebrews, who did not only
gather the grave and short sentences of
wise men, that had been before him, but
himself also uttered some of his own, full
of much understanding and wisdom. When
as therefore the first Jesus died, leaving this
book almost || perfected, Sirach his son re-
ceiving it after him left it to his own son
Jesus, who, having gotten it into his hands,
compiled it all orderly into one volume, and
called it Wisdom, intituling it both by his
own name, his father's name, and his grand-
father's ; alluring the hearer by the very
name of Wisdom to have a greater love to
the study of this book. It containeth there-
fore wise sayings, dark sentences, and para-
bles, and certain particular ancient godly
stories of men that pleased God ; also his
prayer and song; moreover, what benefits
God had vouchsafed his people, and what
plagues he had heaped upon their enemies.
This Jesus did imitate Solomon, and was
no less famous for wisdom and learning,
both being indeed a man of great learning,
and so reputed also.]
The Prologue of the Wisdom of Jesus
the Son of Sirach.
WHEREAS many and great
things have been delivered
unto us by the law and the prophets,
and by others that have followed
their steps, for the which things Is-
rael ought to be commended for
learning and wisdom ; and whereof
not only the readers must needs
become skilful themselves, but also
they that desire to learn be able to
profit them which are "without, both 11 Or, of
1 j . j another
by speaking and writing : my grand- nation.
father Jesus, when he had much
Whereas many and great things have been
delivered unto us.~\ " Great," in the sense of
important ; " delivered," here deSo/xevcop, not
7rapa8i8o(x6ai, as usually and more aptly ; "to
us," viz. to the Jews.
by the Law, the Prophets, and the others
who followed upon them.] Viz. the writers
(not the writings) that followed presumably,
the authors of the Hagiographa.
for which it is due to commend Israel
for culture (jrai^eia, disciplina ; De Wette,
" instruction ") and wisdom.] The two terms
are again found immediately afterwards, and
(though in inverse order) in Ecclus. i. 27.
In the LXX. naidein is the equivalent of ten
Hebrew words. Here it probably stands
for the Hebrew ID-ID, which is so rendered
twenty-one times in the LXX. rendering of
Prow, while the two terms, as here, are four
times combined (Prov. i. 2, 7, xv. 33, xxiii. 23;
Theod., S.-H., 23, and ten other Godd.), and
in only two instances (Prov. x. 17 b- xvii. 8 ?)
two other Hebrew words are represented by
Traideia in Prov. The Hellenistic tone of this
commendation should be marked. It seems
intended to strengthen the confidence of Israel
in their position among the Greeks, and to
conciliate the favour of the latter.
and since it behoves those who read
(or, readers) not only to become skilful {scientes,
" einsichtsvoll") themselves (X, C, H, 55, 155
read yevecrdai), but also that they who love
learning (are eager after knowledge) should
be able to be of use, both speaking and
writing (by verbal instruction and written
works), to them that are without] This
is the common meaning of the expression.
In that case the reference would seem to be
to Grecian proselytes, or perhaps even to in-
quiring heathens, and only secondarily to the
Jews in the dispersion. But in the usage of
Polybius the expression only means "out-
siders "or " others."
my grandfather Jesus.] Or, possibly : " my
38
ECCLESIASTICUS.
given himself to the reading of the
law, 2nd the prophets, and other
books of our fathers, and had gotten
therein good judgment, was drawn
on also himself to write something
pertaining to learning and wisdom ;
to the intent that those which are
desirous to learn, and are addicted
to these things, might profit much
more in living according- to the law.
Wherefore let me intreat you to
read it with favour and attention,
and to pardon us, wherein we may
seem to come short of some words.
which we have laboured to inter-
he same things uttered
and translated into an-
pret. for i
in Hebrew,
other tongue, have not the same
force in them : and not only these
things, but the law itself, and the
'prophets, and the rest of the books, "Gr.
have no small 1! difference, when they of/"
are spoken in their own language, ^^eiicncy.
For in the eight and thirtieth year cir. i 33 .
ancestor Jesus." On the meaning of this word
and on the date of the work of the older
Siracide, comp. Introd.
having given (devoted) himself more
[than others] (so in the usage of Polyb. am-
plius ; but Wahl, "for longer") to the read-
ing (study), <b'c.~\ The arrangement of the
Old Testament into " Law, the Prophets, and
the other books of the fathers" (comp. St.
Luke xxiv. 27 ; Jos. c. Ap. i. 8), appears here
for the first time. It is probable that this
passage gave rise to the tripartite division of
the Old Testament which was afterwards
universally adopted.
and having gotten therein sufficient
(=much, sat mult us, quod satis est) profi-
ciency.] So in the usage of Polyb. : "as the
result of practice." InLXX. 1 Kings (1 Sam.)
xvi. 7 the word stands for " height."
that those who love (are eager for)
learning.] The next clause is ambiguous.
Most modern writers render it : " becoming
also attached to these things," viz. to this new
contribution of the Siracide. But the render-
ing of the A. V., slightly modified, seems better:
and are become attached to these
things, viz. those things in which Ben Sira
himself had gotten such skill the Law, the
Prophets, and other writings of the fathers.
This agrees better with the plural number
(jovtwv evo%oi : comp. iv tovtois . . . e$iv),
whereas the work of Ben Sira is referred to
in the singular (n rwv k. t. A.). It also
accords with the general context. The
object of the elder Siracide was to further
in religion those who, comparatively ignorant,
were desirous to learn, and had become at-
tached to these things. On the other hand,
it would be difficult to attach any definite
meaning to their becoming attached to his
new work.
might make all the more progress by
a life (living) according to the Law.]
The 81a is generally rendered " in," not " by,"
but the sense is nearly the same in both cases.
Although the tone of this introductory
statement is Grecian, it is Palestinian in spirit.
For the Rabbis often urge the duty of those
who had learned to teach others. Thus it was
said that the promise Ps. cxii. 3 applied to
those who, having learned, also taught the
Law (Kethub. 50 a); and the expression " the
law of kindness " (Pro v. xxxi. 26) is explained
to mean study in order to teach (Sukk. 49 b).
On the other hand, we are told that there is
not greater vanity than to have learned the
Law and not to instruct others (Deb. R. 2).
Indeed, according to Rabbi Meir, such an
one "despised the word of the Lord," ac-
cording to Numb. xv. 31 (Siphre, ed. Fried-
mann, p. 3 3 a). Similarly, in regard to the
necessity of knowledge in order to attain purity
of life, there was not any principle more gene-
rally current than that an uncultivated person
did not fear sin, and that the ignorant could
not be pious (Ab. ii. 5). Indeed, Rabbinic
study was based on this idea.
In what follows the younger Siracide be-
speaks " favour and attention " for the work
of his ancestor, and as translator asks the
readers to pardon (to have a lenient judg-
ment) wherein (in those things where) we
may appear, while having bestowed
diligent labour on the translation {circa
interpretationem laborando), to have failed
in some of the words. It has, however,
also been proposed to render the sentence:
" Wheresoever we seem in our carefully
elaborated translation in certain of our phrases
to give no meaning." The next sentence
translated in the A. V. with sufficient accuracy,
though not quite literally explains as reason
of such failure, that a translation could never
quite convey the force of the original. "These
things" refer to the present work. We
note that the expression " Hebrew" (tongue)
occurs here for the first time in Old Testa-
ment literature.
Lastly, the translator proceeds to give his
reasons for undertaking the work.
For in the eight and thirtieth year, under
king Euergetes.] See Introd. Rather: "I
found no small difference of oulture."
V. I.]
ECCLESIASTICUS. I.
39
coming into Egypt, when Euergetes
was king, and continuing there some
Or, time, I found a book of no small
elf "^, learning : therefore I thought it most
necessary for me to bestow some
diligence and travail to interpret it ;
using great watchfulness and skill in
that space to bring the book to an
end, and set it forth for them also,
which in a strange country are willing
to learn, being prepared before in
manners to live after the law.
CHAPTER I.
I All 'wisdom is from God. 10 He givcth it to
them that love him. 12 The fear of God is
full of many blessings. 28 To fear God
without hypocrisy. P- C.
A
ever.
LL a wisdom cometh from the
Lord, and is with him
a 1 Kings
for 3. 9.
James 1.
5-
The word which we have rendered "differ-
ence " has been variously translated, and also
means "made like unto." But our version
suits the context best. Having during his
residence in Egypt felt the difference of culture
in modern parlance : of standpoint and
development between the Palestinians and
Grecians (whether Jews, proselytes, or Greek
friends and inquirers), he was anxious to pre-
sent the work of his ancestor in a Greek garb.
It will be noticed that, strictly speaking, the
text gives not any information on the contro-
verted question, at what precise date the
younger Siracide had begun his translation,
still less when he finished and published it,
but only states that he had arrived and settled
in Egypt under the reign of Euergetes.
Frit/.sche inserts after " most necessary "
ovv (from X, C, H, 55, 105, a/., Old Latin);
after " thought," kciL, " therefore I also thought"
(from III. and the previously-quoted read-
ings). "Diligence:" rather, zeal [speed,
trouble] and laboriousness. "To inter-
pret it:" rather, "on the translating of
this book." "Using:" add "indeed." "In
that space:" rather, "in the interval of
the time," i.e. while he carried on his work,
he robbed himself of sleep and employed all
his knowledge and skill "in order, having
Drought the book to an end (for fiyovra
read ayayovra, C, H, Alex., 55, 106, 155, 253,
254, 296), to give it forth (publish it) also
for those abroad (in foreign lands, i.e. in
"the dispersion") who are," Sec. The ex-
pression is used of sojourn in a strange land,
as in Acts xiii. 17, 1 Peter i. 17; and in the
same sense the verb (St. Luke xxiv. 18 ;
Heb. xi. 9) and the subst. adjective (Acts
vii. 6, 29 ; Eph. ii. 19 ; 1 Pet. ii. 11 ; and also
frequently in the LXX., in the Apocrypha,
and by Philo). " And are prepared," Sec. :
rather, "prepare themselves in manners
(as to morals and customs) to live after
the law."
CHAPTER I.
This chapter naturally forms the Introduc-
tion to the whole work. It consists of two
equal parts, each of fourteen (2 x 7) verses,
viz. Part I., w. 1-15 (omitting the spurious
v. 5); Part II., w. 16-30. The first part
may be designated as the theoretical (or
objective), the second as the practical (or
subjective) aspect of the theme.
Each part is again subdivided into equal
stanzas. [In general we notice that the
numerical arrangement of stanzas, and even
verses, throughout this book is marked, and
indeed characteristic] Part I. consists of two
stanzas, each of seven verses (i"t>. 1-8, 9-15).
The first stanza (yv. 1-8) opens with a
statement of the general theme (v. 1) the
other six verses being an enlargement of v. 1 b,
which sets forth that Wisdom is for ever with
God. Similarly, the second stanza (vv. 9-15)
takes up the first clause of the initial proposi-
tion (y. 1 a), that Wisdom cometh from the
Lord. It is created, and bestowed by God
as His gift to humanity (yv. 9, 10); it is
moral and practical (" the fear of the Lord ")
as well as speculative, and bestows the best
gifts in life and death (yv. 11-13); and it is
a permanent gift alike to the individual and to
humanity (yv. 14, 15). In the last two verses
(14, 15) the author returns to the subject of
the first two verses in the stanza (yv. 9, 10).
Part II. consists of three stanzas of five,
five, and four verses the last being, however,
a double verse (v. 30). It may be described
as the practical aspect of the subject. Stanza i.
Qvv. 16-20) sets forth what W isdom is, and
what Wisdom does for the wise. Stanza ii.
(yv. 21-26) might be briefly thus inscribed:
" The fool (= ungodly) and the wise (= righ-
teous) ;" and stanza iii. (yv. 27-30) con-
versely : "The wise and the fool."
[On the relation of the Greek text of this
chapter to the Syriac Version, see the notes.]
1. The manner in which Wisdom is set
forth is extremely characteristic of the stand-
point of Ecclesiasticus, as intermediate not
only between the Old Testament and Jewish
Hellenism, but between the latter and what
afterwards was distinctively Palestinian teach-
ing. Gomp. here on the one hand such descrip-
tions of Wisdom as in Wisd. vii. 21-27, and
chap. viii. or still further in the writings of
Philo and on the other hand the teaching of
the Rabbis, which identified Wisdom with the
Torah, or Law. Even the opening sentence
4o
ECCLESIASTICUS. I.
[V- 25-
B. C.
cir. 200.
2 Who can number the sand of 4 Wisdom hath been created be-
the sea, and the drops of rain, and fore all things, and the understanding
of prudence from everlasting.
5 The word of God most high is
the fountain of wisdom ; and her
B.C.
cir. 200.
the days of eternity ?
3 Who can find out the height of
heaven, and the breadth of the earth,
and the deep, and wisdom ?
ways are everlasting commandments.
of Ecclus. (v. 1) is both Grecian and Hebrew
the former element appearing in the word
all, the latter in the derivation of" all wisdom "
from God. And this "wisdom" is "for
ever" with God (comp. Job xii. 13). The
okl Lat. Version has: "and was with Him
ever, and is before the Age " (et cum illo fult
semper, et est ante dcvum).
2. The proposition in the second clause of
t. 1 is farther carried out, both negatively
and positively, in the following verses. That
Wisdom is 'really with the Lord for ever,
appears from the inscrutable mysteries by
which we are s irronnded (w. 2, 3). The
whole passage reminds us of Prov. xxx. 4.
"The days" of eternity "lit. "of -Eon."
The reasoning may be thus paraphrased :
Who can compute either the numberless
grains which make up the sand of the sea, or
the drops in the rainfall, or the series of days
which constitute jon ? To us it is all in-
scrutable. The term "./Eon" occurs very
frequently in the LXX. almost exclusively
for the Hebrew Olam. The expression
" days of /ton," or of " the ,on," is found in
the LXX. rendering of Deut. xxxii. 7 ; Is.
lxiii. 9; Am. ix. 11 ; Mic. v. 2, vii. 14; Mai.
iii. 4. Similarly, the expression " sand of the
sea" is frequent in the LXX., and in the Bible
is employed to denote an innumerable quan-
tity. The reference to the rain-drops recalls
Job xxxvi. 27, where the LXX. use the same
words. It has, however, been also suggested
that v. 2 may not be intended to mark the
inscrutable character of what is there men-
tioned, but rather to indicate topics of com-
parison with the inscrutable character of
Divine wisdom.
3. find out.'] Rather, trace out.
the <!eep.~] Rather, the abyss. The
Armenian Version has: "the abyss of wis-
dom." The Syriac (as also Vet. Lat. and 70)
omits " and wisdom." We regard the words
as a Hellenising addition by the Greek trans-
lator. The language recalls the cosmogony
< f Philo ( 4 de Mundi opif.' ed. Mangey, i. 6,
7 ; ed. Frcf., p. 6), in which first the " un-
bodily " heaven and the " unseen " (invisible)
earth and " the idea" of air and vacuity were
made by God in the "intelligible" (ideal)
world. It seems the more likely that the
younger Siracide may have entertained views
kindred to those afterwards developed by
Philo, since the same ideas appear in the LXX.
rendering of Gen. i. 2 : " And the earth was
unseen (invisible) and unwrought " (unformed
the word occurs only here in biblical litera-
ture). Among the Rabbis we find similar
speculations although under ban of the
authorities about the pre-existence of matter
and the formation, rather than the creation,
of the world (comp. ' Life and Times of Jesus/
vol. i. pp. 50, 51). In these speculations water
was mostly regarded as the original matter.
One Rabbi (Ben Soma) thought that only
two or three fingers' breadth intervened be-
tween the upper and the lower waters (Ber.
R. 1) ; and that these issued from the Thebom,
or abyss. The Hellenistic character of the
views of the younger Siracide accounts for
the otherwise apparently incongruous juxta-
position of "abyss" with " wisdom "here
in the sense of creative, formative wisdom.
4. understanding of prudence.'] Rather,
intelligence of understanding [purpose?
thoughtfulness ?]. The Armen. Vers, has the
two words in apposition, as similarly Prov. i. 4 ;
their conjunction in Prov. viii. 12, comp. i. 4.
The verse seems another of the Hellenistic
alterations by the Greek translator. The Syr.
renders v. 4 : " More abundant than all these
is wisdom, and stronger is faith." The latter
words suggest a Christian hand.
from everlasting.] Lit. fromlon.
On the negative statement concerning
" Wisdom " (in -w. 2, 3) follows now the
positive. Alike the first and second clauses of
<v. 4 seem parallel to, and are explained by the
first and second clauses of v. 6. Verse 5 is
found only in H, 23, 55, 70, 106, 248, Co.
and in the Old Lat., and has been rightly
omitted by Fritzsche. It is evidently an
interpolation, intended to avert heterodox
teaching or application.
In regard to the term " create " in v. 4, it
is true that in Ecclus. it is used in the sense
of " forming " or preparing (so probably,
though not certainly, in Ecclus. xxxix. 25, and
in xl. 1, xliv. 2, and'more doubtfully, xlix. 14).
But in these passages the word is evidently
employed in a wider, almost figurative sense.
Bretschneider is therefore not justified in con-
tending that the word in our verse does not
mean " to create." It might represent the
Hebrew mp, which the LXX. render in Prov.
viii. 22 by "create" (so also in Gen. xiv. 19,
22, while generally they translate K~Q by
ktico). Although this view of "Wisdom"
as created before all things is here probably
612.]
ECCLESIASTICUS. I.
4i
b. c. 6 h To whom hath the root of
^' wisdom been revealed ? or who hath
jsai. 40. j cnovvn h er w j se counsels ?
7 [Unto whom hath the know-
ledge of wisdom been made manifest ?
13-
Wisd. 9.
13-
Rom. 11.
34-
1 Cor. 2.
16.
and who hath understood her great
experience ?]
8 There is one wise and greatly to
be feared, the Lord sitting upon his
throne.
9 He created her, and saw her, b. c.
and numbered her, and poured her C11 j_^
out upon all his works.
10 She is with all flesh according
to his gift, and he hath given her to
them that love him.
11 The fear of the Lord is honour,
and glory, and gladness, and a crown
of rejoicing.
12 The fear of the Lord maketh a
Grecian, it may also be referred to Prov. viii. 22.
The Rabbis substituted for " Wisdom" the
Tor ah (Law), which they represented as one
of the six things created before the world
(Ber. R. 1), or according to another passage,
2000 years before it (Midr. on Song v. 11).
They commented on Prov. viii. 22 to this
effect, that God had looked into the Torah,
as an architect into his plans, and so created
the world (Ber. R. 1). The second clause of
v. 4 may probably refer to the details of
creation. The personification of " W isdom "
in our verse is only figurative. It is interest-
ing to mark that Philo also quotes Prov. viii.
22, interpreting it in a manner similar to the
Siracide (' de Temul.' [ebriet], ed. Mang.
i. 362 ; Frcf. p. 244).
6. Rather, was revealed, and who knew
her subtle devices? "Subtle devices,"
with the additional meaning of secrecy Vet.
Lat., astutias illius. The inscrutable character
of " Wisdom " is farther shewn in regard to
her root as being in God, and to her work-
ing. The reference is not to "Wisdom as in
God, but to Wisdom as manifesting herself.
The second half of the verse is omitted in
the Armenian Version. The Syr. begins the
verse with ^OTlp!? \0 evidently the "from
vt'on " of the close of v. 4 in the Greek
Version.
7. This is another interpolation, found in
the same Codd. as i<. 5.
8. One is wise, and to be feared
greatly, sitting upon His throne: the
Lord.] "To be feared greatly," comp. Joel
ii. 11, and Ecclus. xliii. 29. In Him Wisdom
is joined to power, although the reference
may also be to His moral properties : He is
the Lord. The Syr. and Arab. Versions have :
"ruleth over all her treasures." The Syr.
Vers, and the Old Lat. omit the words " w'ise
and," which probably were not in the Hebrew
original.
9. 10. Beginning of stanza ii. Qvv. 9-15).
The writer proceeds to give an account of
AVisdom as Divinely bestowed. " Numbered
her" so literally. Although the words of
the Hebrew original were probably taken from
Job xxviii. 27 (see marg.), it does not follow
that the younger Siracide mistranslated them
because they differ from the rendering of the
LXX. (f^r/yrja-aro). Some have translated:
"He divided her," i.e. He bestowed on the
things to be created, to each its part of
wisdom. And this may be the meaning of
the addition in the Syr. and Arab. Versions :
"He numbered and gave it." We hesitate
connecting the expression with the Sephiroth r
or " enumerations " (emanations) of the Kab-
balists, although to "enumerate" might be
equivalent to creativelydetermining and setting
it forth, and in that sense revealing it.
There cannot be any doubt as to the
meaning of the next clause, with which the
first part of v. 10 must be logically connected
(the words " she is " are not in the original) :
" He poured her upon all (the Arm. omits
"all") His works v. 10 a: [together] with
all flesh, according to His good will
(donation) ." That this latter is here the correct
meaning rather than " gift " certainly not
" appointed portion " appears not only from
the Syr. and Arab. Versions, but from the
whole context, and seems supported by Ecclus.
xi. 17, where the word 860-19 in the first clause
is parallel to " good pleasure " in the second.
The expression "all flesh" means here "all
mankind," as in Gen. vi. 12 ; Joel iii. 1. The
word " with " seems at first sight to render
the explanation difficult. But it may mean
that wisdom has been bestowed on all God's
works in connexion with man. It follows quite
aptly (f. io) that "He supplied (bestowed)
her abundantly to them that love Him."
Teaching similar to this, only in more developed
form, occurs frequently in Philo. Notably,
he tells us (' de Profug.' ed. Frcf. p. 470) that
God pours of His etherial wisdom upon all
generous and inquiring minds. But while
they rejoice in it, they know not the author
and source of it. This is God, who has given
His word as the bread from heaven. These
Divine precepts bring to the Israelitish, i.e.
the receptive soul, light and sweetness. And
then Philo proceeds to shew the superior
happiness (as compared with that of the mere
philosopher) of obedience to the command-
ments and the service of God.
4^
ECCLESIASTICUS. I.
[v. 1315.
B.C.
cir. 200.
P-C. merry heart, and giveth joy, and 14 ^To fear the Lord is the begin-
cir^oD. gj^jjgg^ an( j a [ on g |jf e< n j n g f w i s dom : and it was created
13 Whoso feareth the Lord, it with the faithful in the womb. [I s -
shall go well with him at the last, and 15 She hath built an everlasting r
n Or, s/in//he "shall find favour in the day of his foundation with men, and she shall
be blessed, i .1
10.
ov. 1. 7.
5 & 9. 10.
death.
continue (/ with their seed.
2 Chron.
20. si.
11. From this account of Wisdom, as
Divinely bestowed to which w. 14, 15
correspond (see the introduction) the writer
passes in v. 11 to Wisdom in its practical
aspect, which is the fear of the Lord, telling
us what it is, and what it bestows, alike in
life and death. The " crown of rejoicing" is
a figure easily understood, derived from the
custom on festive occasions.
12. gladdens (cheers) the heart.] The
same expression occurs in LXX. Prov. xxvii. 9.
The verbs, it should be noticed, are all in the
future tense. For the last clause comp. Deut.
iv. 40, vi. 2; Prov. iii. 1, 2, 16, x. 27;
Ecclus. i. 20. The Rabbis also regard length
of life as the reward of righteousness (Prov.
x. 2): it delivered even from natural death
(Shabb. 156/1), and death at sixtv was "by
the hand of God" (Jer. Bikk. 64 c). Similar
statements frequently occur in the Midrashim.
13. In the margin, " shall be blessed," which
marks the better meaning and reading of III.,
X, H, 23, 70, a/., Co., and the Old Lat. So
also the Syr. and Arab. Versions. We should
be glad to believe that the expression " it
shall be well at the last" (fV eaxurav)
was intended to bear reference to the after-
death. But the term (in the plural), which
occurs in at least live other passages of Ecclus.
(four of them wrongly marked in Trommius,
' Concord.'), refers in only one of these places
(Ecclus. xlviii. 24) to what we would call
"the last things," "the end of time." On
the other hand, the dreary references to death
by Hen Sira (as xviii. 12 ; xxxviii. 17-23 ; xli.
1-4) indicate a poor philosophy and an almost
worse than Sadducean theology, which enter-
tains not any real hope for after death. The
single passage in Ecclus. xlviii. 11, quoted on
the other side, requires special consideration
(see the comment. On the subject generally
see the Introduction). Bretsehneider and
irit/sche understand the clause to refer to a
gentle death (Ecclus. xi. 26). This seems
somewhat jejune. But the Rabbis also speak
ot 903 different kinds of death [this bv gema -
trta . of which that "bv the kiss" (of God)
was the gentlest (Her. 8 a), like drawing a hair
out of the milk (Moed. Q., 28 , i\ while a
painful death was to be the fate of the wicked.
Inferences as to the condition of the soul
were also derived from the look and even the
posture of the dying (Ab. de R. Nath. 25).
Perhaps the expression in Ecclus. may refer
to death when children are left behind, espe-
cially sons. The Rabbis suppose that this is
marked in Scripture by the expression "falling
asleep," in contradistinction to dying (the
former in the case of David, the latter in that
of Joab). The second half of the verse, how-
ever, seems to refer to public acknowledgment
upon death : and this, even accepting the
reading in the margin, which is that of A, C,
and other Codd., as well as of the Syr. and
Vet. Lat. We know what value the Rabbis
attached to public lamentations of the dead
and to encomium at funeral orations.
14. This and v. 1 5 are extremely interest-
ing from their connexion with w. 9, 10, and
the light which they cast upon them. The
additions in the Vet. Lat. (Latin Version) are
very curious and characteristic of their source.
For the first half of v. 14 comp. Prov. i. 7 ;
ix. 10. The second half is quite in accordance
with the later teaching of Philo, who regarded
as the highest class of virtue that from an
innate good disposition. (' Leg. Alleg.' iii.,
ed. Frcf. p. 76 ; 'de Congr.' u. s. p. 429, and
specially ' de Prof.' p. 474 ; comp. generally
Siegfried, 'Philo,' p. 269, &c, and the art.
" Philo " in Wace and Smith's ' Diet.') The
views of the Rabbis were similar (comp. St.
John ix. 2 ; see ' Life and Times of Jesus,' ii.
p. 178). "The faithful" are the neemanbn
(2 Mace. i. 2) of the Jews. The same expres-
sion occurs also in the LXX. and the N. T.
15. The rendering of this verse is very
difficult. Literally translated, the first half of
it could scarcely mean anything else than :
And with men, as an eternal foundation
(the same word for the Heb. word " place "
in LXX. Job xviii. 4; Is. xiii. 13), she has
huilt her nest since the verb (voao-eva))
is not a transitive. But as this would pre-
sent a strange mixture of figures, we can only
suggest that there is here a misreading and
misrendering of the original, as in LXX.
Prov. xvi. 16 perhaps in imitation of it in
which case the Hebrew original really meant :
" And she has acquired an eternal foundation
(place, habitation) with men." And it is
probable that the substantive (voaaid) is used
with the same application in Ecclus. xxxvi. 26c.
The rendering of the second clause is scarcely
less difficult. Fritzsche translates what he
supposes the original (IP^FI) by " she shall
be continuous," or " accredited, faithful (ap-
proved)," but the better rendering seems to
l6 22.]
ECCLESIASTICUS. I.
43
B. C
cir. 200,
1 6 To fear the Lord is fulness of
wisdom, and filleth men with her
fruits.
17 She filleth all their house with
things desirable, and the garners with
her increase.
18 The fear of the Lord is a crown
of wisdom, making peace and perfect
health to flourish ; both which are
the gifts of God : and it enlargeth
their rejoicing that love him.
1 g Wisdom raineth down skill
and knowledge of understanding, and . B - c.
exalteth them to honour that hold ^'
her fast.
20 The root of wisdom is to fear
the Lord, and the branches thereof
are long life.
21 The fear of the Lord driveth
away sins : and where it is present, it
turneth away wrath.
22 A furious man cannot "be justi- " 0r >
fied ; for the sway of his fury shall be punish-
his destruction. menL
be : she shall be credited {fide digna bahe-
bitur. vel reperietuf). As regards the mean-
ing of the verse, Ecclus. xxiv. 7, 8 seems to
leave no doubt that the reference in the first
clause is to the Mosaic Law, as wisdom that
had obtained an eternal foundation in Israel,
although it seems doubtful whether "their
seed," among which the Law is to shew itself
worthy of credence, or to be approved, refers
to mankind generally, or to the descendants
of Israel.
16. The verse is not merely a repetition,
but opens the second part of the chapter, and
begins a new stanza (see introduction). The
connexion with v. 14 should be marked.
As " to fear the Lord is the beginning of
wisdom " (v. 1 4), so " the fulness " or " abun-
dance" "of wisdom" the determining sub-
stantive being here used in the sense of a
superlative is once more "to fear the Lord "
wisdom begins and ends there; "and
makes them drunk," i.e. fully satisfies them.
See a similar use of the figure in Deut. xxxii.
42, and a similar expression in LXX. Ps. xxii.
5 (A. V. xxiii. 5).
17. Comp. Prov. viii. 18, 19. "All their
house:" rather, all her house. The Syr.
has : " she filleth her treasuries with wisdom
and her treasures" Sec. the Svr. reading
WmVD for D'OyuO, or perhaps' nV2V\ for
man. "With her fruits:" more literally,
her products. We have little doubt that
here the Greek rendering preserves the
Hebrew original of the older Siracide.
18. The relation between fear of the Lord
as the beginning and the fulness of wisdom in
w. 14 and 16 is inverted in w. 18 and 20.
This is not the case in the Syr., which has
once more " the beginning of wisdom," and
also more correctly renders the second clause:
"and increaseth peace, and life, and health."
"Perfect health:" literally, health of heal-
inghealth restored. The fear of the Lord
is a crown of wisdom (perhaps in the sense
of Wisdom being crowned when this fear shall
universally prevail), making to nourish
(here probably a Hebraism) peace (between
man and man) and health of healing (the
healing of all present breaches). The senti-
ment, which in its Greek form is one of the
modifications of the original by the younger
Siracide, reappears in Philo. There we find
the same anticipations fully, and in exact
correspondence, expressed in the descriptions
of Messianic times, specially in ' de Pram, et
Pcen.' ed. Mangey, ii. 421, &c. ; ed. Frcf.
pp. 923-925. The clauses in the A. V. after
" to flourish " must be struck out.
19. The A. V. omits (with 253, 248, Co.)
the opening words of the verse: And He
saw and numbered (or revealed) her. The
clause, which is precisely parallel to v. 9 (see
the note), once more points forward to Philo.
But it cannot be omitted, if only because it
supplies the subject God for what follows.
The word "Wisdom" with which v. 19
begins in the A. V. does not occur in the
original, and the subject is God. The idea
of presenting Him as "pouring down, like
rain," " skill and knowledge of understanding,"
is thoroughly Hellenistic. Indeed, the first
two clauses of this verse, which are quite
different in the Syr., must be attributed to the
younger Siracide. In the same manner Philo
applied the expression "I will rain bread from
heaven " (Ex. xvi. 4) to the showering down
from above of Wisdom on all who are recep-
tive (' de Prof.,' c. 25, ed. Frcf. p. 470).
"And exalteth them to honour:" rather,
heightens (increases) the honour of them,
Sec. On the whole comp. Prov. iv. 8.
21. This verse in our A. V. is not found in
the best Codd., and must be omitted. From
v. 20-27 the Syr. contains an entirely different
portion.
22. The verse begins a new stanza.
A furious man.~\ The better reading is
unrighteous anger, although A. V. repre-
sents a correct gloss: comp. Prov. xv. 18.
Shall not be justified that is, before God;
nor yet will it be vindicated or established
before men. In general the expressions must
44
ECCLESIASTICUS. I.
[v. 2330.
B.C.
cir. 200.
23 A patient man will bear for a 27 For the fear of the Lord is wis- B.C.
dom and instruction : and faith and - '
meekness are his delight.
28 " Distrust not the fear of the 11 Or, Be
Lord when thou art poor ; and ZlldUnt
come not unto him with a double t0 -
heart.
29 Be not an hypocrite in the sight
of men, and take good heed what
thou speakest.
30 Exalt not thyself, lest thou fall,
and bring dishonour upon thy soul,
time, and afterward joy shall spring
up unto him.
24 He will hide his words for a
time, and the lips of many shall de-
clare his wisdom.
25 The parables of knowledge are
in the treasures of wisdom : but god-
liness is an abomination to a sinner.
26 If thou desire wisdom, keep the
commandments, and the Lord shall
give her unto thee.
be taken in their widest and most manifold
application. " The sway of his anger," in
the sense of momentum, impetus, "shall be his
destruction" rather, to his fall it shall
be the cause or occasion of it. The second
clause of the verse does not give the reason,
but rather explains the meaning of the state-
ment in the first clause, and carries it further.
The transition here from v. 20 b is abrupt,
although v. 22 may possibly be intended as a
demonstration and continuation of w. 19 e,
20 b.
23. In contrast to this "man of wrath"
(Prov. xv. 18) is he who is patient, long suf-
fering OaK/>o<9i7ior, D?BN SQX), as in Prov.
xiv. 29; xv. 18. See also the similar rendering
by Aquila of ^"2: T"!*?*?, Job vi. 1 1. Instead
of " will bear," Fritzsche renders, after an-
other reading (avtgerai) : " will hold out." But
the alteration does not seem to be sufficiently
supported, and the ordinary reading and
rendering best accord with the context. He
will bear till the time(<rt "foratime")
ny-ny viz., of his vindication and deliver-
ance by God.
24. He will bide bis words till the time.]
Till the right time, that appointed of God
for his vindication and deliverance, he will
keep back, restrain, his speech. Comp.
Ps. xxxix. 1 ; Prov. x. 19. The second part
of the verse shews how ample his public vin-
dication shall be. Grotius aptly: " Silen-
tium illius in tempore compensabitur mul-
torum dc ipso sermonibus." The Wisdom
here spoken of is not abstract (aotfna), but
practical (o-vi/to-iy) intelligence, prudence.
25. In [or among] the treasures of
wisdom is a parable (or else in the collec-
tive sense, -are parables ") of understand-
ing- the latter indicating their qualitv or the
kind ot parable. But quite the opposite are
the views of life and the conversation of the
sinner, v. 25 b.
26. The theoretical and the practical are
here combined : the way to acquire wisdom
is obedience to the commandments. Yet this
wisdom is not in any way the reward of
obedience: and the Lord will abundantly
furnish thee with it. This is not a dis-
tinctively Judaic (Rabbinic) sentiment, but
the writer occupies Old Testament we had
almost said, New Testament ground.
27. This verse, which opens the last stanza,
continues the reasoning of v. 26. It also
looks back on the beginning of the previous
stanza in ot. 22, &c. Practical wisdom in
the fear and service of the Lord is here re-
presented as quiet, patient bearing in well-
doing, in opposition to the wrathful self-
assertion of the proud sinner. " Faith and
meekness" gentleness " are His delight:"
rather, good pleasure, that with which He
is well pleased, which He approves and loves.
The word evftoKia occurs in the LXX. only
in the Psalms (there eight times) and in the
Apocrypha only in Ecclus. giving another
indication of the connexion in time between
the version of the Psalms and our book. [In
Cant. vi. 3 LXX. 4 the name Tirzab is so
rendered.]
28. The clause "when thou art poor"
must be omitted, as not supported by the best
authorities. It is evidently an explanatory
gloss. The rendering "distrust not," "dis-
believe not " (which se;ms supported by LXX.
Is. xxx. 12), appears to correspond better with
the second part of the verse than the " be not
disobedient " of the margin. " A double
heart " (comp. Ps. xii. 2) one that alter-
nates between faith and unbelief: comp.
St. Jas. i. 8 ; iv. 8.
29. To inward truth outward truthfulness
must correspond. " What thou speakest:"
lit. " in thy lips." With the exception of 250
the Greek Codd. read, instead of "in the
sight of men," " in the mouths [or mouth] of
men." The Greek translator evidently mis-
read B3 for MB3. The Syr. read it correctly,
and the Vet. Lat. follows it. It seems needless
to limit the verse to a spurious public profes-
sion of religion. The wider view is fully
borne out by the next verse.
v. i 4.J
ECCLESIASTICUS. I. II.
45
B.C.
ir. 2oo.
and so God discover thy secrets, and
cast thee down in the midst of the
congregation, because thou earnest
not in truth to the fear of the Lord,
but thy heart is full of deceit.
CHAPTER II.
I God's servants must look for trouble, 7 an d
be patient, and trust in him. 12 For tvoc to
them that do not so. 1 5 But they that fear
the Lord -will do so.
MY son, if a thou come to serve B.C.
the Lord, prepare thy soul CI !i^ '
for temptation. 4.^"'
2 Set thy heart aright, and con- 2 Tun - 3-
stantly endure, and "make not haste 1 Pet. 4 .
in time of trouble. "' ,
a, . . . n Or, /taste
eave unto him, and depart not not.
away, that thou mayest be increased
at thy last end.
4 Whatsoever is brought upon
30. Comp. St. Matt, xxiii. 12; St. Luke
xviii. 14. " Discover : " in the sense of reveal,
make publicly known that which had been
hidden. On the first part comp. Prov.
xxvi. 28 ; on the last clause, Acts xiii. 10.
The Syr. has in the closing verses several
other renderings, some of which probably
depend on a different reading of the Hebrew.
One very clear instance of this (pointed out
by Mr. Margoliouth) is in v. 30 ; for " thou
earnest not " the Syr. has " thou bearest the
name" (omitting "not") evidently the one
reading nnpJ, the other ITHpJ.
CHAPTER II.
The arrangement of this chapter into three
unequal stanzas (1-6 ; 7-1 1; 12-18) is well
marked. The first of them (w, 1-6) con-
nects itself with the penultimate stanza of the
previous chapter (i. 22-26). Similarly, stanzas
ii. and iii. of chapter ii. (especially stanza ii.)
look back on the last stanza of chap, i., and
further develop the idea of " the fear of the
Lord," referred to in the opening and closing
verses of that stanza (i. 27 a, 30 e).
Thus viewed, the first stanza of chapter ii.
continues and carries out what had been set
forth in the previous chapter especially as to
faith, patience, and meekness. The second
stanza {w. 7-1 1) is well marked by a three-
fold " Ye that fear the Lord," to which an
admonition or a promise is in each case
attached. The two concluding verses of the
stanza or perhaps three verses, since v. 10
is double furnish the ground for each of the
preceding admonitions. We mark that each
-of the three verses of admonitions has its
corresponding couplet of lines in the two (or
three) following verses (to. 10, 11).
In stanza iii. (w. 12-18) the three "Ye
that fear the Lord " of the previous stanza
have as their counterpart a threefold " Woe "
Qw. 12-14) m which we also mark corre-
spondence with the first stanza of the chapter.
The threefold "Woe" is followed by a three-
fold " They that fear the Lord" (iw. 15-17)
but here of a descriptive, not (as in stanza ii.)
of a hortatory character. The concluding
verse (t.>. 18) furnishes the ground of what
had immediately preceded, and thus corre-
sponds with w. 10, 11 in stanza i.
1. if thou come.'] "Come forward," "set
out." Practical advice is now given to him
who really wishes to serve the Lord, in
opposition to those referred to in the closing
verses of ch. i. The first thing to be re-
membered is that temptation will meet us by
the way. Such temptation may, as Drusius
rightly remarks, come by adversity or by
prosperity. But the reference here is to
adversity, as the following verses shew.
2. Guide thy heart straight, direct,
govern it (so in LXX. Josh. xxiv. 23). This
is the literal meaning of the word. "And
he steadfast," which probably gives the
meaning more fully, as the verb signifies both
" to be staunch " and " to endure patiently."
This in opposition to making haste in the
time of trouble of distress or misery
(Bissell, " visitation "). The verb is often used
in Philonic writings of afflictions sent. In
such seasons we are to be staunch not
perturbed nor hasty in thought or deed.
Comp. Ps. xxvii. 14. The verse is wanting
in the Syr.
3. depart not.} Viz. from God turn not
aside (the Hebrew JO "WD). "Increased:"
in the sense of compensating exaltation
afterwards, at his end, or rather at a later
time, when affliction and temptation well
endured shall give place to happiness. But
there is no reference here to the "after
death." Comp. St. Jas. v. 1 1. For " mayest
be increased at thy last end " the Syr. has :
" mayest be wise in thy paths " (as has been
noted) reading "pJTimK3, while the Greek
read innnsa.
4. brought upon tbee.~\ Viz. by God ;
" take," viz. upon thyself accept it, submit
to it. The word " cheerfully " should be
omitted, as not properly authenticated.
" When thou art changed to a low estate "
gives the meaning correctly lit. " in the
changes of thy humiliation," i.e. when changes
come by which thou art brought into a low
estate. But the reading of 248, aWuyfiari
(in the singular), is supported by the Syr. and
better.
46
ECCLESIASTICUS. II.
[v. 514.
B.C. thee take cheerfully, and be patient
"^' when thou art changed to a low-
estate.
*Prov. c ''For <j;old is tried in the fire, and
wisd. 3. 6. acceptable men in the furnace of
adversity.
c Ps. 37. 6 e Believe in him, and he will help
thee ; order thy way aright, and
trust in him.
'Ps. 37-7- 7 Ye that fear the Lord, "'wait for
his mercy ; and go net aside, lest ye
fall.
8 Ye that fear the Lord, believe
him ; and your reward shall not fail.
9 Ye that fear the Lord, hope for
good, and for everlasting joy and
mercy.
10 Look at the generations of old B.C.
. ... . 1 cir. 20c
and see ; r did ever any trust in the
Lord, and was confounded? or did 2S Ps- 37-
any abide in his fear, and was for-
saken ? or whom did he ever despise,
that called upon him ?
11 -^ For the Lord is full ofcom-rps. 86.
passion and mercy, longsuftering, and ?' ' M5 "
very pitiful, and forgiveth sins, and
saveth in time of affliction.
12 Woe be to fearful hearts, and
faint hands, and the sinner that goeth
two ways !
13 Woe unto him that is faint-
hearted ! for he believeth not ; there-
fore shall he not be defended.
14. Woe unto you that have lost
5. The higher reason of the direction of
t. 4 and the comfort in it are indicated. Such
changes are divinely ordered to try and to
purify us. "Adversity : " lit. humiliation. The
figures employed frequently recur in Holy
Scripture (Prow xvii. 3, xxvii. 21 ; Zech.
xiii. 9 ; Mai. iii. 3 ; 1 Pet. i. 7).
6. Help or "take part with thee." The
idea of helping, as in St. Luke i. 54. " Order
thy way aright " gives correctly the sense of
the original lit. guide (make) thy ways
straight (set, direct them) certainly not in
the sense of " straightforwardness." " Trust : "
rather, hope. For "hope in Him" the Syr.
has: " and He will direct thy paths."
7. This verse, which begins the second
stanza (see the introd.), farther indicates the
duty of waiting for the merciful deliverance
of God, and the danger of attempts at sinful
self-deliverance. In this and the following
two verses the progression of thought is
always in the second clauses.
8. The promise that their " reward shall
not fail," or be lost, must at least by us
not be taken in a Judaic sense.
9. The admonition passes now from the
individual to the general, and hence must be
considered as applicable to the pious at all
times and in all circumstances. This should
be kept in view in the interpretation of the
expression "everlasting joy and mercy." The
term " everlasting" can scarcely be regarded
as equivalent to " lasting" or " long enduring."
Nor yet does it seem to refer to what we
understand by " everlasting." Rather does it
seem to mean that they who fear the Lord
may always look for joy and mercy from
God. That this is the right interpretation
appears from the review in -v. 10 of the
experience of believers in the past.
10. The last clause should be worded like
the two which precede: "Or did any call
upon Him, and He despised them;" rather,
took not notice of them?
11. And this, although we cannot plead
freedom from sin and its ill desert. The
words " longsuffering and very pitiful "
should be omitted, as not supported by the
best authorities.
12. This verse opens the third stanza.
The writer now turns to those who neglect
his admonitions. The antithesis between
vv. 12-14, and both that which had pre-
ceded and that which follows, should be
marked. The threefold " Woe" is not to be
regarded as a denunciation of judgments,
but rather as equivalent to "Alas for those."
Each of them bears reference to want of that
steadfast faith and unswerving trust previously
recommended. In the first " woe " failure
in a staunch and straight course is denounced;
in the second, failure of courage and assur-
ance ; in the third, that of patient endurance.
faint hands, .] Rather, hands that hang
down (Heb. xii. 12). The expression is
parallel to that in Job iv. 3 and Is. xxxv. 3
(the latter being rendered in the LXX. in
nearly the same manner). " Fearful hearts "
is no doubt the equivalent of the Heb. in
Deut. xx. 8 (in the A. V. "faint-hearted"),
where the LXX. employ exactly the same
words. Similarly also in 2 Chron. xiii. 7,
both in the Heb. and the LXX. To "go
upon two ways" refers not to uncertainty,
but to want of decision and the attempt to
keep in with both sides. The classical reader
will remember the " duabus sellis sedere "
(with our proverbial sequence of " falling
between two stools"); while the biblical
student will recall, both as to expression and
v. 15 4-]
ECCLESIASTICUS. II. III.
47
p. c. patience ! and what will ye do when
ij2oo. ^^^ L or d shall visit you ?
15 They that fear the Lord will
John 14. not disobey his word; and S'they
that love him will keep his ways.
16 They that fear the Lord will
seek that which is wellpleasing unto
him ; and they that love him shall be
filled with the law.
17 They that fear the Lord will
prepare their hearts, and humble their
souls in his sight,
>2Sam. 18 Saying, We will h fall into the
hands of the Lord, and not into the
hands of men : for as his majesty is,
so is his mercy.
CHAPTER III. b.c.
cir. 200.
2 Children must honour and help both their
parents. 2 1 We may not desire to know all
tilings. 26 The incorrigible must needs perish.
30 Alms are rewarded.
HEAR me your father, O chil-
dren, and do thereafter, that
ye may be safe.
2 For the Lord hath given ^the^Exod.
father honour over the children, and Dein's
hath confirmed the "authority of the I 6 -
, , J Matt. 15.
mother over the sons. 4.
3 Whoso honoureth his father ^ ark 7 '
maketh an atonement for his sins : Eph - 6 - 2 -
4 And he that honoureth his mo j-J' eni
ther is as one that layeth up treasure.
meaning, Prov. xxviii. 6, 18. (Comp. also
1 Kings xviii. 21.) The verse presents a
climax : heart, hands, walk moral defect in
either always leading to that in the other.
14. " Patience : " in the sense of endurance
rather than of hope (the latter, Fritzsche).
For " bave lost patience " the Syr. has
" polletis fiducia" perhaps a confusion of
nas with nn'x.
15. The opposite course is traced as that
which characterises the " fear of the Lord."
One of the most valuable parts of this chapter
is the Old Testament view which it pre-
sents of the "fear of the Lord." "Will
not disobey " in the Syr. " will not hate "
a different rendering of the word DX?0 in
the original. "His word:" rather, words.
Mark that as in w. 7-9 we have a threefold
admonition to those who " fear the Lord,"
and in irv. 12-14 a threefold "woe" upon
failure in this, so in w. 15-17 a threefold
description of what may be expected of
them who " fear the Lord " the expression
"they that love Him" (v. 16 b) being almost
parallel to it.
16. that which is wellpleasing unto 6im.~\
This is misleading. The right rendering is,
His good pleasure (evboiciav). "Filled
with : " in the sense of satiating themselves
with it, seeking, aiming, and living only after
His Law.
17. For " bumble their souls " the Syr.
has: "he that forsaketh him shall ruin his
soid" reading (as has been suggested)
nrvj"' for nrc\
18. majesty.'] Rather, greatness. It is
scarcely necessary to point out the reference
to 2 Sam. xxiv. 14; only that in the present
instance the reason of the choice is indicated
in the preceding context, and also in the last
clause of this verse, which is truly grand and
Old Testament in its conception. It should
be added that the Rabbis also noted that
wherever God's greatness was spoken of in
Scripture, there His condescension was also
immediately indicated. So in Deut. x. 17,
1 8 ; Is. lvii. 15 ; Ps. lxviii. 4, 5 (Meg. 31 a).
CHAPTER III.
This chapter seems to be arranged into four
stanzas. After an introductory line, the first
two stanzas consist each of fourteen lines, in
commendation of filial duty Qw. 1^-9; 10-16).
The third stanza (ot. i 7-24), also of fourteen
lines, is in praise of humility ; while the fourth .
of twelve lines (vv. 26-29; v. 25 must be
omitted), seems chiefly directed against pride
of heart and mind, and intended to inculcate
an opposite frame.
1. your father.] Rather, the father.
This expression, and that of " children," must
not be pressed literally, although the writer
immediately proceeds to describe what is the
proper filial relation. The " safety " here
spoken ofut salvi sitis does not refer to
that in the next world, as appears from what
immediately follows.
2. " Given honour " extolled. Fritzsche,
however, renders " with, or in, the children,"
in the sense that according to Divine appoint-
ment the honour of a father consists in this,
that the children honour him. " The autho-
rity of the mother over sons : " omit the
article. The word "authority" probably
expresses here the meaning better than any
other. The Greek. Kpiais, no doubt corre-
sponds to the Hebrew misbpat, for which it
occurs in the LXX. not less than 132 times.
But mislipat also means " a right" in the
sense of that which is due (so in Deut.
xviii. 3, both in the Hebrew and in the LXX.)
and the " right " of the mother, that which
is due to her, is equivalent to her authority.
48
ECCLESIASTICUS. III.
[v. 5M-
r,. c. 5 Whoso honoureth his father
cir^oo. s j la jj nave j y f jjj s QWn children ;
and when he maketh his prayer, he
shall be heard.
6 He that honoureth his father
shall have a long life ; and he that
is obedient unto the Lord shall be a
comfort to his mother.
7 He that feareth the Lord will
honour his father, and will do service
unto his parents, as to his masters.
f> vcr. 2. 8 h Honour thy father and mother
both in word and deed, that a
blessing may come upon thee from
T.cn 2 them.
27,28, 29. 9 For c the blessing of the father
,3.1. establisheth the houses of children;
but the curse of the mother rooteth B. c.
r , . cir. 200.
out foundations.
10 Glory not in the dishonour of
thy father ; for thy father's dishonour
is no glory unto thee.
1 1 For the glory of a man is from
the honour, of his father ; and a
mother in dishonour is a reproach to
the children.
12 My son, help thy father in his
age, and grieve him not as long as he
liveth.
13 And if his understanding fail,
have patience with him ; and despise
him not when thou art "in thy full n Or, in
.1 all thine
strength. abUity .
14 For the relieving of thy father
It need scarcely be pointed out how needful
this admonition is.
3, 4. These verses carry the preceding
into further detail. " Honoureth his father:"
perhaps better reverences, which will also
distinguish this verb from that applied in the
next verse to one's mother. " Maketh an
atonement " according to the better reading,
in the future tense : shall make atonement,
not in the Christian sense, but in that indi-
cated in i'v. 14 and 15. "As one that layeth
up treasure," providing for the' time of need,
so is he that showeth due honour to his
mother. The word dnodi](ravpio) occurs
only in this passage (not in the LXX.) and
in 1 Tim. vi. 19.
5. shall be rejoiced made happy by
children. Although the verb does not other-
wise occur with vnd, there cannot be any
doubt that this, rather than eV rexvois, is
the better reading. In the day of his
prayer: this rather than as in the A. V.,
especially as it seems to point to special
prayer -primarily, prayer in time of calamity.
6. " A comfort," in the sense of giving
restfulness and refreshment. In the LXX.
it mostly corresponds to the verb n-13, in its
various forms: and 2 Sam. vii. 1, 11 ; 1 Kings
v. 4; 1 Chron. xxii. 9, 18 ; Is. xiv. 3, but
especially Prov. xxix. 17, may here be men-
tioned as parallels.
7. According to the weight of authorities,
the first half of the verse should be omitted,
but alike the preceding verse and the clause
which follows seem to require it although,
on the other hand, it may have owed its ori-
gin to a feeling of abruptness in the text
without it. The "service" spoken of is
like that of a slave. The Rabbis also held
that a child was bound to do a slave's service
to his father, and likewise to his teacher.
The construction with ev (SoiAeuo-ei iv)
occurs only again in LXX. Jer. xxv. 11.
8. In deed and word (comp. St. Luke
xxiv. 19) reverence thy father, that a
blessing; may come upon thee from him. Thus
according to the better reading, and literally.
9. Better the indefinite article : a father,
a mother. The expression "houses" re-
fers not only to the prosperity but to the
permanence of a family. This appears still
further from the second clause. But Ex. i. 2 1 ,
2 Sam. vii. n, are scarcely parallels.
10. The verse begins the second stanza,
which presents the negative aspect of what
had formerly been inculcated. " Dishonour"
as generally in reference to fathers, a deriva-
tive of Ti/xdco is used. The verse accurately
represents ancient Hebrew feeling, and re-
bukes the spurious modern boasts of inde-
pendence from ancestry.
12b. For "grieve him not" the Syr. has
" lea-ve not his glory " as has been suggested,
a confusion of mvj?n with miyn.
13. Make allowance "have indul-
gence " with him. The Rabbis were wont to
enforce this by an appeal to the beautiful
legend according to which the broken tables
of the Law were likewise preserved in the
Ark (Ber. 8b; Baba B. i 4 ). "In thy full
strength:" rather, in all thy strength.
The Syr. has: "all the days of his life"
reading YTl "'>'' ^O [or ^3], while the Greek
read "fpTI.
14. relieving^ Better, probably, the more
general term " pity " or " mercy." " Instead
of sins," that is in place of the evil and de-
struction which thy sins would have brought,
it shall be built up to thee again, viz.
V. I
52I-]
ECCLESIASTICUS. III.
49
b. c. shall not be forgotten : and instead
cirjjoo. ^ ^.^^ - t s j i ^ ^ e ^fided to build
thee up.
15 In the day of thine affliction it
shall be remembered ; thy sins also
shall melt away, as the ice in the fair
warm weather.
16 He that forsaketh his father is
as a blasphemer ; and he that anger-
eth his mother is cursed of God.
17 My son, go on with thy busi-
ness in meekness ; so shalt thou be
beloved of him that is approved.
<* Phil.
2. 3.
18 ^The greater thou art, the B.C.
more humble thyself, and thou shalt
find favour before the Lord.
19 Many are in high place, and of
renown : but e mysteries are revealed * Ps. 25.
unto the meek. 9 ' I4 '
20 For the power of the Lord is
great, and he is honoured of the
lowly.
21 -^Seek not out the things that^Prov.
are too hard for thee, neither search Rom!'
the things that are above thy I2 - 3-
strength.
thy house (or, perhaps : " it shall be added
to thee for building up "). The verb, without
7rp6s, occurs repeatedly in the LXX., notably
in Deut. xiii. 16; Jer. xviii. 9 ; Zech. i. 16;
Mai. iii. 15.
15. He (Syr. "she") shall remember
thee the Syr. adds to thee viz. for good, or
for help and deliverance. The correctness of
this rendering is attested by the Syr. Like
fair weather upon ice, so thy sins
shall be dissolved (melt away). The
meaning is, that just as the warmth of fine
weather dissolves the ice which is the result of
cold, so would dutifulness towards parents
remove the guilt and consequences of our sins.
The moral and spiritual view here taken alike
of sin and of duty towards parents is the
opposite of elevated. In the Syriac, "as
heat against ice, to the abolishing of thy
sins ; " in the Arabic we have, instead of the
last clause, "shall drive away evils from thee, as
cold is driven away by the fierceness of heat "
both explanatory rather than literal renderings.
16. In the Greek the order of the sen-
tences in each of the two members of the
verse is inverted (as compared with the
A. V.), and this makes the meaning much
more emphatic. " Forsaketh :" that is, leaves
unhelped. " Angereth : " probably, by refusing
aid. The tone of at least the first part of this
verse rises to a greater moral height.
17. In the new stanza which here opens,
the writer proceeds to admonish to modesty
and humility ; and this, first, as regards out-
ward conduct and bearing Qw. 17-20); then
as regards the mind {yv. 21-24), ar) d, lastly,
as regards the heart and feelings (ot. 25-28).
The admonition to humility is supported by
three arguments: 1st, it secures the good-
will of pious men of such as are " approved,"
viz. of God (comp. ii. 5), v. 17; 2ndly, it
gains the favour of God, v. 18 ; which, 3rdly,
is the source of all success, v. 20.
18. Humility should increase with out-
ward success. It almost seems as if the
Apoc Vol. II
writer had in his mind that otherwise an
envious fate would dispense calamity. A simi-
lar admonition, but from a much higher point
of view, is given in 1 Pet. v. 5.
19. This verse is an interpolation.
20. " The power of the Lord," Syr. " the
mercy of the Lord " -perhaps a confusion
between TDn and pTI"l. "Honoured of:"
rather, glorified by. Instead of the last
clause the Syr. has: "and to the meek His
secrets are revealed " probably repeated
from v. 1 9 .
21. In the admonitions to humility which
now follow, the reasoning is as follows : Ab-
stain from useless speculations and attempts
to comprehend that which is above human
reason {y. 21). Practical obedience is re-
quired, not speculative knowledge, which is
barren (y. 22). The latter.employs our powers
to no purpose, whereas all that is really
necessary has been quite clearly told us
(y. 23). Lastly, such speculations have led
many fatally astray (v. 24). The argument
is deeply interesting, not only as shewing that
a spirit of inquiry and speculation was abroad,
but as containing one of the passages quoted in
Rabbinic writings as from ' The Book of Ben
Sira.' The fullest recension of it is in Ber.
R. 8 (ed. Warsh. 1 7 a), where v. 2 1 and the
substance of v. 22 are quoted as follows:
" Rabbi Elazar said in the name of Ben Sira
(so also in Jer. Chag. 77 c), What is too
great for thee, seek not out; into what is
too strong (powerful) for thee, search not ;
what is too high for thee seek not to know ;
into what is hidden from thee, inquire not ;
what is within thy power (that which is
within thy reach, that which is practically
before thee), consider, and busy not thyself
with secret things." The same saying is
quoted, with slightly different wording, in the
Jer. Talmud (Chag. 771:), and in the Bab.
Talmud (Chag. 13a there, as from 'The
Book of Sira'), but without the first two
clauses given in Ber. R. 8. There can be
little doubt that the recension in the Talmud,
E
50
ECCLESIASTICUS. III.
[v. 2 2 3c
B.C.
cir. 200.
22 But what is commanded thee, evil at the last ; and he that loveth
think thereupon with reverence ; for danger shall perish therein.
it is not needful for thee to see with 27 An obstinate heart shall be
thine eyes the things that are in laden with sorrows ; and the wicked
secret. man shall heap sin upon sin.
23 Be not curious in unnecessary 28 "In the punishment of the
matters: for more things are shewed proud there is no remedy; for the
plant of wickedness hath taken root
in him.
B.C.
cir. 200.
unto thee than men understand
24 For many are deceived by
their own vain opinion ; and an evil
suspicion hath overthrown their judg-
ment.
25 Without eyes thou shalt want man.
light : profess not the knowledge there- 30 & Water will quench a flaming
fore that thou hast not. fire ; and alms maketh an atonement
26 A stubborn heart shall fare for sins.
I! Or, The
proud
man is not
healed by
his pun-
ishment.
29 The heart of the prudent will
understand a parable ; and an at-
tentive ear is the desire of a wise
? Ps. 41.
I, &c.
Dan. 4. 27
Matt. 5. 7
with its four members in exact parallelism, is
the correct one, nor yet that it rather than
the Greek represents what had originally
been written by the older Siracide.
22. The words "with reverence" and
"to see with thine eyes" must be omitted.
The last clause should read: for thou hast
no use (or else, no necessity) for (jwn
pertinent ad te) the things that are
hidden they are not required for any prac-
tical purpose.
23. Rather, In the things which go
beyond (surpass, exceed both in quantity
and quality) thy works (the requirements of
practice, referred to in the previous verse) be
not a busybody the same word as in
2 Thess. iii. 11 : here probably in the sense
of meddling with what does not concern one,
wasting one's labour. For what exceeds
(is beyond) the intelligence of man (i.e.
is more than enough for his comprehension,
his practical capacity) has been shewn to
thee (marked out before thee).
24. The admonition to humility in ab-
staining from searching into what is beyond
our ken concludes with a warning: 'For
many has their notion (a notion on their
part, or else, an assumption) led astray
(misled;, and a wrong (noxious) supposi-
tion made their judgment to slip (slide,
tall on a slippery place). Others, however,
have applied the substantives "notion" and
- supposition " to excessive opinion of oneself
-conceit, which led to entering on dangerous
and misleading speculations.
25. This verse must be omitted, as not
supported by the best authorities. In the
Syr. and Arab. Versions it follows after v. 27,
and in the Arab, rather as a paraphrase.
26. Here begins with the last stanza the
commendation of heart-humility. The re-
ference seems to wilful and proud neglect
of the warnings previously given, leading a
person to rush into the fatal dangers above
indicated. Practically the same expression
for a " stubborn heart " occurs in the LXX.
Deut. x. 16 ; Prov. xvii. 20, xxviii. 14; Ezek.
iii. 7. In 1 Kings (1 Sam.) xxv. 3 we have
this about Nabal : 6 avdpwrros aKXrjpos nal
TTovrjpos iv eVtrr/Seiz/xacri. [The Syr. render-
ing of 26 b, "he that loveth good things
shall attain them," is contrary to the whole
structure of this stanza, in which the clauses
of each verse are not in antithesis.]
27. Sorrows, or labours, cares, troubles.
"The wicked man:" rather, the sinner.
We mark as parallel to the second clause
this saying of Ben Azai in Ab. iv. 2 : " One
transgression draws another after it."
28. Probably best rendered: By (in) the
calamity (eVaycoyj/ H, 248, Co. prefix ip
that which is brought to him in trial or
punishment) of the proud there is not
healing: it does not lead to his spiritual
healing. The connexion of thought is as
follows : Pride of heart will lead to danger
and ruin (y. 26); sin will prove progressive
(v. 27), and even trials will not act as cor-
rective (jv. 2 7).
29-31. The last three verses read like a
practical application of the parabolic teaching
of this whole chapter. In opposition to the
stubbornness and conceit which had been
condemned, we have here on the part of the
prudent understanding of the parabolic or
proverbial teaching just given him his earnest
desire being to learn and obey (v. 29). The
expression "heart" is used in its wider
Hebraic sense for the mind, or what we
might designate the inner man.
30. This practical lesson comes to us
parabolically, that the moral effect of alms
3i 5-]
ECCLESIASTICUS. III. IV.
5i
B.C. 31 And he that requiteth good
ci^joo. tunis j s m indful f that which may
come hereafter ; and when he falleth,
he shall find a stay.
CHAPTER IV.
I IVe may not despise the poor or fatherless, 1 1
but seek for wisdom, 20 and not be ashamed
of some things, nor gainsay the truth, 30 nor
be as lions in our houses.
MY son, defraud not the poor of
his living, and make not the
needy eyes to wait long.
2 Make not an hungry soul sor- b. c.
rowful ; neither provoke a man in cn jj^"
his distress.
3 Add not more trouble to an
heart that is vexed; and " defer not' T Prov. 3 .
to give to him that is in need.
4 Reject not the supplication of
the afflicted ; neither turn away thy b Tobit
face from a poor man. 4- 7-
, l , . r Matt. 5.
5*1 urn not away thine eye from 42.
"the needy, and give him none occa- "Or,
-" , to hint tluit
sion to curse tnee : asketk.
upon sins is like that of water upon fire
it puts an end to their destructive effect.
Low as is the spiritual tone of such a senti-
ment, it is even more painfully and realisti-
cally expressed in the Book of Tobit (comp.
iv. 8-11 ; xii. 9 ; xiv. 11).
31. The word " and " must be omitted ; and
instead of " that which may come hereafter,"
better: the things whioh are after
these (ra fxera raiira) that is, after that
which is now going on, our present condi-
tion, which may change to one of need.
The Syr. has: " beneficus expeditus est in
via sua" reading flimX for finnN. Dif-
ference of opinion prevails whether the
subject of the first clause is God or man.
The former view has probably led to the
insertion of the words "the Lord" in 106,
248, Co., H, Vet. Lat. But the reading is
not trustworthy ; and as man is the subject
in the second clause, it seems natural to
supplement also the same word in the first
clause. Thus viewed, v. 31 forms the final
link in the teaching of this chapter. The
man who requiteth benefits viz. those which
he had received from his parents is re-
membered in such changes and events as
may come upon him hereafter, and in the
time of his falling shall find support
(stay, succour). Comp. iii. 1-16.
CHAPTER IV.
From the consideration of duty towards
parents the writer proceeds to what is re-
quired of us in regard to our neighbour.
As in the previous chapter, duty is here
primarily viewed under the aspect of bene-
ficence. Hence the relations indicated are
mainly those towards the poor. Here also
the writer shews that true religion, which in
his mind consists in the practice of good
works, is true wisdom. This explains the
transition to the praise of wisdom (w. n
19). Wisdom is practical religion in well
doing; on the other hand, sin is evil doing
and the loss of wisdom. This appears also
in the third stanza, which, like the conclud-
ing stanza of ch. iii., is chiefly of a warning
character (yv. 20-28). As ch. iii., so ch. iv.
closes with three verses of practical applica-
tion. Thus the chapter consists of three
stanzas respectively of ten, of nine, and
again of nine verses (jw. 1-10; 11-19;
20-28) of which the three concluding verses
form the application.
1. This verse may be only introductory
and general, in which case each of the stanzas
of which the chapter is composed would
consist of nine verses. "Defraud," or pos-
sibly in the more general sense specially
applicable in regard to benevolence : " With-
hold not from the poor." The verb is used
in reference to the wages of the poor in the
LXX. Deut. xxiv. 16 (Cod. Alex.; the Vat.
has d-rraSLKTio-eis) and in Mai. iii. 5. Here
it is probably used with wider application
than to wages. For " deprive not," Sec, the
Syr. has : "deride not the life of the poor "
according to Mr. Margoliouth, the one deriv-
ing the word from the root TD, the other
from i~l]2. " His living : " in the sense of all
that is necessary to sustain life, or for one's
life. The same meaning attaches to the
term in St. Luke xii. 15. Generally comp.
Prov. iii. 28. Both Latin and Greek parallels
might also be here adduced.
2. Few sayings more wise, kind, and suit-
able than this. It is too often the manner of
men to moralise to those who are in sorrow,
and to provoke to anger those who are in
difficulty, embarrassment, or distress. And
even when words are not spoken, our bearing
may effect this. The Syr. has here " forget
not."
3. The direction not to add further distress
to a heart already vexed goes beyond the
previous verse. It has for its counterpart the
admonition not to defer giving (a gift) to one
in need.
4-6. [The Syr. omits 4 b and 5 .] From
spontaneous compassion the writer next turns
to that which should follow on the appeal of
distress: Refuse not a suppliant who is
E 2
5 2
ECCLESIASTICUS. IV.
[v. 6 14.
B.C. 6 ^For if he curse thee in the bit-
lrjzoo. temess Q f ^jg SOL1 ] 5 his prayer shall be
j D g Ut- heard of him that made him.
7 Get thyself the love of the con-
gregation, and bow thy head to a
great man.
8 Let it not grieve thee to bow
down thine ear to the poor, and
give him a friendly answer with
meekness.
rfisaL 1. 9 d Deliver him that suffereth
k'r 22.3. wrong from the hand of the op-
pressor ; and be not fainthearted
'job 29. w i ien thou sittest in judgment.
ID. S 31. JO
10 'Be as a father unto the father-
jam'. 1'. 27.' less, and instead of an husband unto
their mother : so shalt thou be as b. c.
the son of the most High, and he CI L!2*
shall love thee more than thy mother
doth.
1 1 Wisdom exalteth her children,
and layeth hold of them that seek
her.
12 /He that loveth her loveth life ; f Prov - 3.
T Q
and they that seek to her early shall
be filled with joy.
13 He that holdeth her fast shall
inherit glory ; and wheresoever she
entereth, the Lord will bless.
14 They that serve her shall mi-
nister "to the Holy One : and them r0r . in
that love her the Lord doth love. tuary.
afflicted. In v. \b and v. 5 this is farther
carried out by shewing the consequences of
embittering the soul of the distressed by a
refusal of his entreaty. The admonition goes
indeed further than what we read in Ex. xxii.
22, 23, and Deut. xv. 9, but scarcely beyond
Prov. xxviii. 27. The closing words of
Ecclus. iv. 6 indicate alike the ground on
which our obligation to the poor rests and
the reason why his curse shall not be in vain,
viz. that the God to whom he appeals is his
Maker, and also the Maker of us all. The
teaching of Prov. xiv. 31 and xvii. 5, although
parallel, is higher in character. It need
scarcely be added that the Gospel has pointed
far beyond this.
7. This verse has been regarded by some
critics as inserted in the wrong place, being
apparently unconnected with the previous
argument. The Latin Version has sought to
remove this objection by inserting after " con-
gregation " the words " of the poor." But
the difficulty referred to is rather apparent
than real. There is twofold progression in
w. 7-10 as compared with those which
preceded : first, from the negative to the
positive ; and, secondly, from response to
direct appeals chiefly for charity to spon-
taneous action under certain circumstances.
At the same time the advice of -v. 7 is rather
Eastern in character than religious, and
reflects unfavourably on what follows in the
next verses.
8. According to the better reading : In-
cline to the poor thine ear. This and
the next clause, and answer him peace-
ful things (peace) in meekness, are truly
Hebraic. The expression "incline the ear"
occurs in Ps. xvii. 6, Jer. xi. 8 ; and this, " to
answer peace," in Gen. xli. 16 and in Deut.
xx. 11. In fact the LXX. render the latter
passage by exactly the same terms.
9. The first clause perhaps misses the anti-
thetic force of the original: the oppressed
from the hand of the oppressor. " Not
fainthearted : " that is, not afraid to decide in
favour of the poor as against the proud
oppressor.
10. The final admonitions recall Deut.
xxiv. 17-21 ; Job xxix. 15-17, xxxi. 16, &c. ;
and Isa. i. 17. The expression "He shall
love thee more than thy mother doth," seems
to bear reference to Isa. xlix. 15.
11. With this verse commences, according
to Fritzsche, a new section: on Wisdom
(iv. n-vi. 16) consisting of five parts, the
first containing 20 members (10 + 10) ; the
second, 18 members (6 + 6 + 6) ; the third,
24 (12 -(- 12) ; the fourth, 28 (7 + 14 + 7) ;
and the last, 2 6 members (6 + 6 + 6 + 8). Thus
arranged, Part I. would embrace iv. 11-15
+ iv. 16-19; Part II., iv. 20-28; Part III.,
iv. 29-v. 3 + v. 4-7 ; Part IV., v. 8-10 + 11-
15 + vi. 1-3; Part V., vi. 4-12 + 13-16.
" AVisdom exalteth," viz. to greatness and
happiness, her sons: see St. Matt. xi. 19;
" layeth hold of them that seek her," in the
sense of bringing them help. The word,
which otherwise often occurs in the LXX.
and the New Testament, is used in this
signification only in Heb. ii. 16.
12. that seek to her early that rise early
after her to betake themselves to her : indi-
cating zeal and earnestness in the search after
Wisdom, as the main object engaging mind
and heart.
13. wheresoever she entereth.'] Viz.Wisdom,
This seems more congruous to the whole
argument than to render (with Fritzsche)
" whither he entereth," in the sense that what-
soever such a man undertaketh, God will
bless him in it.
14. The cultivation of true wisdom is
V. 152 2.]
ECCLESIASTICUS. IV.
53
15 Whoso giveth ear unto her
shall judge the nations : and he
that attendeth unto her shall dwell
securely.
16 If a man commit himself unto
her, he shall inherit her ; and his
generation shall hold her in possession.
17 For at the first she will walk
with him by crooked ways, and bring
fear and dread upon him, and tor-
ment him with her discipline, until
she may trust his soul, and try him
by her laws.
18 Then will she return the
straight way unto him, and comfort b. c.
him, and shew him her secrets. cir^oo
19 But if he go wrong, she will
forsake him, and give him over to
his own ruin.
20 Observe the opportunity, and
beware of evil ; and be not ashamed
when it concerneth thy soul.
21 For there is a shame that bring;-
eth sin ; and there is a shame which
is glory and grace.
22 Accept no person against thy
soul, and let not the reverence of
any man cause thee to fall.
identical with true religion. Consequently
the relation of God towards us will depend
on our relation towards Wisdom.
15. The first clause in the Greek seems to
have the great Messianic hope in view, in the
sense that just as at the last that true wisdom
which Israel had received would lead to their
rule over the nations, so in measure would
its acceptance on the part of individuals
secure for them a similar moral supremacy.
But a comparison with the Syr. shews that
the Greek here depends on a misreading of
the Hebrew original. Instead of " shall judge
nations," the Syr. has : " shall judge truth "
T1DK, which the Greek misread JlbS, "nations"
{see General Introduction, VIII.). In-
stead of the correct reading 7rpocrexa>i> (Alex.,
other MSS., Old Lat., Syr., Ar.) the Vatican
has 7rpocre'Kd(ov. The promise of the second
clause, which repeatedly occurs in the Old
Testament, also points to Messianic times for
its final fulfilment. In this connexion the
same expression occurs in LXX. Jer. xxiii. 6 ;
.and with more general application, in LXX.
Deut. xxxiii. 12, 28.
16. If a man commit himself unto ker.~\
Probably better: If a man trust [rely], viz.
in her, commit himself to be led and ruled by
her, not only shall he inherit her, but his
descendants also shall enjoy the benefits
which her possession conveys. The Vat.
has : " If thou trust . . . thou shalt inherit."
But the other reading is the correct and best
supported one.
17. The verse looks back upon the previous
:statement. A man must have "trust" in
Wisdom, for at first her ways will seem to
be neither straight nor happy, but crooked
and trying it will seem as if they did not
lead to the promised goal, nor yet brought
-either security or happiness. This strange
discipline until she (Wisdom) have trust
in his soul [the same word as in v. 16] and
have proved him by her statutes [ordi-
nances]. Similarly in Ab. vi. 4 the way of
the Law is described as contentment with the
meanest outward provision and every priva-
tion, combined nevertheless with unceasing
occupation with the Law. If such be our
bearing, we shall inherit the greatest blessing
both in this and in the next world.
18, 19. Then when Wisdom can put trust
in a man, and he has approved himself by
obeying her precepts through all difficulties
will she again turn to him according
to the straight way, and there will not
any longer be either sorrow nor yet misunder-
standing about her ways. He that has faith-
fully walked in them amidst trials will be
comforted, and also perceive the meaning of
what to others are secrets. On the other hand,
if a man cannot endure the ordeal, he will be
given over to his own ruin {y. 1 9).
20, 21. The writer proceeds in the next
stanza to set forth the practical aspect of true
wisdom as true religion, and this, first, in a
negative manner. Here he warns us to be
on our guard lest we fall into sin. The second
clause of v. 20 is somewhat difficult. Its
literal rendering, and about [concerning, as
regards] thy soul be not ashamed, leaves
it open to regard it either as an admonition
for the present or as pointing to the future.
The former seems most accordant with v. 21,
which sets forth the difference between false
and true shame. [Verse 21 is inserted in
LXX. Prov. xxvi. 11, at the close of that
verse.]
22. False shame is further described in its
various manifestations ; and first in regarding
or accepting the face of a person that is,
taking part for or against him against one's
soul. To this applies the warning in the
second clause, which should be rendered :
and be not abashed [or ashamed, as in
2 Thess. iii. 14 ; Tit. ii. 8] to thy fall. Such
"shame" would lead to one's own fall.
54
ECCLESIASTICUS. IV.
[v. 2 3 3 1 -
B.C.
cur. 200.
II Gr.
in time
of saving,
I Or, and
strive not
against
the
it ream.
23 And refrain not to speak, "when
there is occasion to do good, and
hide not thy wisdom in her beauty.
24 For by speech wisdom shall be
known : and learning by the word of
the tongue.
25 In no wise speak against the
truth ; but be abashed of the error
of thine ignorance.
26 Be not ashamed to confess thy
sins ; "and force not the course of the
river.
B.C.
cir. 200.
27 Make not thyself an underling
to a foolish man ; neither accept the
person of the mighty.
28 Strive for the truth unto death,
and the Lord shall fight for thee.
29 g Be not hasty in thy tongue, rj am . ,.
and in thy deeds slack and remiss. I9 -
30 Be not as a lion in thy house,
nor frantick among thy servants.
3 1 /: Let not thine hand be stretch- ; ' Acts 20.
ed out to receive, and shut when 3
thou shouldest "repay. 11 Or,.?*?.
23. The verse marks a progress on the
preceding one. The marginal rendering of
the first clause is the more exact and expres-
sive. The last words of the second clause
(els KaWovTjv) are extremely difficult, nor has
any alteration proposed in the words of the
Greek text or any reference to the Hebrew
original as yet rendered their explanation more
easy. The most likely rendering would
seem: hide not thy wisdom for beauty
(for embellishment, viz. of self) ; that is, in
order thereby to acquire glory. The clause
which is omitted in the Vat., Alex., and Sin.
is found in H, 106, 248, 253, Syr., and Vet.
Lat., and seems almost necessary.
24. This verse indicates the reason of the
previous admonition.
25. If silence may be unseasonable, so may
speech be in certain circumstances. To
speak against the truth, whether purposely
or in ignorance, must be wrong ; to feel our
want of knowledge, and to be abashed by,
and thus to admit it, must be right. The
words " In no wise speak," which depend
on a reading not so well supported, must be
altered to Speak not. For the same reason,
the words " of the error " in the second
clause must be omitted.
26. To the admonition not to be restrained
by false shame from confessing our errors and
sins, the advice is aptly added not to " strive
against the stream ;" that is, not only to give
up seeking excuses for our wrong-doing, but
also to realise that it is impossible to resist
the consequences of our sins. To "strive"
or " swim against the stream " (niti contra
torrent,, m, dirigere brachia c. t.) is an expres-
sion, common among all nations, for attempt-
in- the impossible. For this latter clause the
Syr. has: -and resist not a fool," perhaps
reading the later word rlBB> for F|DtJ>.
27. Make not thyself an underling.'] Lit.
" spread not thyself under as a mat." There
is not, iiowever, any other instance of this
very forcible metaphorical use of the term.
28. the Lord.] According to the better
reading, the Lord God.
29. hasty.] Syr. " boastful." The reading
raxvs seems for various reasons preferable to
that of rpaxvs, although the latter ("rough"
or " harsh ") is adopted by modern inter-
preters: for (1) it forms a good antithesis to
the second clause ; (2) it corresponds to such
passages as Ecclus. v. 11; Prov. xxix. 20;
Eccl. v. 1, 2 (A. V. 2,3). Besides, it finds its
exact counterpart in Rabbinic sayings. Thus
Ab. i. 15 (the saying of Shammai): "Speak
little and do much ; " the praise of silence in
Ab. i. 17 and iii. 13, in Pes. 99 a, and in
Meg. 18/7; and in such passages as Babh.
Mets. 87 a: "The righteous say (promise)
little and do much ; the wicked say much and
do not even a little," the former being illus-
trated by the conduct of Abraham (Gen. xviii.
5 comp. with i'. 7) ; the latter by that of
Ephron (Gen. xxiii. 15 comp. with v. 16).
Comp. also Ab. deR. Nath. xiii. p. 18*/ (top).
30. For " a lion " the Syr. Vers, has " a
dog ; " evidently 272 for "Q^S (as a lion).
" As a lion," wild, hasty, relentless, destruc-
tive. The verb in the second clause rendered
"be not frantick" really means to indulge in
vain fancies, here probably not only fancies
but suspicions, which would lead to fitful,
moody, and tyrannical conduct towards one's
household.
31. Compare with this the far transcending
words of Christ, treasured up by St. Paul
(Acts xx. 35): "It is more blessed to give
than to receive." The following sentence in
the Epistle of Barnabas (ch. xix.) is so similar
as naturally to suggest derivation from Ecclus.,
or at least connexion with it: "Do not be
ready to stretch forth the hands to take, but
contracting them in regard to giving." In
general the whole chapter in the Epistle of
Barnabas contains much to remind us of
the Book of Ecclesiasticus.
CHAPTER V.
The subject is still the same as before:
deed and speech. As often, the opening
verse of this chapter is connected with the
V. I-
-4-]
ECCLESIASTICUS. V.
55
B. C
cir. 200
CHAPTER V.
r. 200.
I- We must not presume of our 'wealth and
strength, 6 nor of the mercy of God, to sin. 9
We must not be doubletongued, 1 2 nor answer
without knowledge.
s
ET not thy heart
goods ; and say not, b I
enough for my life.
2 ^Follow not thine
and thy strength, to walk in the B.C.
r , 1 1 cir. 200.'
ways or thy heart :
3 And say not, Who shall controul
me for my works ? for the Lord will
surely revenge thy pride. ^Eccies.
4 (/ Say not, i have sinned, and / "'
what harm hath happened unto me ? 3. 9.
''for the Lord is longsufFering, /he - /Exod -
own mind will in no wise let thee go. ch'. 16. 13.
upon thy
have
closing verse of the previous one. And yet
there is manifestly progression in the argu-
ment. The chapter naturally divides itself
into two parts : (.1) as to feeling and conduct,
and (2) as to speech. Verse 1 must be re-
garded as a general introduction : 1 a to the
first part : while 1 b already indicates the
subject of the second part of the chapter, which
is speech. Part II. begins with v. 10, to
which v. 9 a forms an introduction, while
v. 9 b, c connect this new introduction with
the previous part, thus forming a transition.
The general arrangement of the chapter might
be thus outlined :
Part I. v. 1. General Introduction.
Then follow four verses of two lines each,
and two verses of four lines each.
v. 8. Conclusion in two lines which precisely
correspond to those of the introductory verse.
v. 9 a, b. Transition connecting what
follows with Part I., and exactly correspond-
ing in its two lines to the two lines of i\ 2,
which forms the opening verse of Part I.
Part II. v. 9 c. Transition from i\ 9 a, b,
and generally from Part I. to Part II.
Then follow four verses of two lines each,
and two verses of four lines, including in
ch. v. the opening verse of ch. vi. (See below.)
1. Set not thy heart.] The verb eVe'xfw
occurs rarely (with different meanings) in the
LXX., but repeatedly in the Apocr. (nine
times in Ecclus. and twice in 2 Mace). As
here with eiri and the dat. it is only met with
in this verse, in v. 8, and in xxxvii. 11. In
the latter passage the meaning seems to be
"to depend," or "rely." But in Hebrew to
" depend " or " rely " is often equivalent to
setting one's heart upon a thing. So certainly
in Ps. lxii. 10 b, of which Ecclus. v. 1 seems
an echo. Thus there would also be a pro-
gression of thought in the second line, which
would on the other hand be only a repetition
of the first clause, if we were to translate
"rely." In the second line the words " for
my life" (H, 248, 253, 308, Co., Vet. Lat. est
mihi sufficiens vita) are a spurious and not
very wise addition. The verse warns against
satisfaction with and confidence in our posses-
sions. Its parallels are Ps. lxii. and St. Luke
xii. 15, 19. In ' Yoma,' 86 b, we read that
the abundance of their silver and gold had
led the Israelites to make themselves gods of
gold.
2. thy mind.] ttj ^/vxri <rov = inclinations:
the words are omitted in the Syr. Vers.
strength.] Either physical strength or else
power and ability noli facere quicquid potes
ac libet (Bretschn.).
the ways.] 248, Co., 68o7s ; according to>
the correct reading, the desires, emdvpiais-
3. for my works.] These words must be
omitted, according to the better reading. In
the second clause the words "thy pride"
must equally be omitted. The reading
generally accepted has ere, in which case we
should have to translate, will surely punish
thee. But it seems more in accordance with
the Hebraism in the text {k8ikwv eKbiicrjcrei)
to suppose that the original had Dp3* DpJ,
in which case <re must be omitted (as by some
authorities), and we should have to translate,
" for the Lord will surely avenge."
4. According to the better reading, the
word " harm " must be omitted from the
first clause, and from the second line the
words " he will in no wise let thee go."
The meaning is : Make not wrongful infer-
ence from temporary impunity, nor yet from
the mercy of God. On the contrary, the
latter should lead to repentance and restitu-
tion. This seems indicated in v. 5.
ECCLESIASTICUS. V
[v. 5-
12.
B.C.
cir. 200.
ch . 2 1 . 1 .
; ' ch. 16.
11. 12.
5 Concerning propitiation, " be not
without fear to add sin unto sin :
6 And say not, His mercy is great ;
he will be pacified for the multitude
of my sins: ''for mercy and wrath
come from him, and his indignation
resteth upon sinners.
7 Make no tarrying to turn to
the Lord, and put not off from day
to day : for suddenly shall the wrath
of the Lord come forth, and in thy
security thou shalt be destroyed, and
' Prov. 10. < . ' '
9. & xi. 4 . perish in the day or vengeance.
I9 ZC 8 ' Set not thine heart upon goods
unjustly gotten ; for they shall not B.C.
profit thee in the day of calamity. -1^
9 Winnow not with every wind,
and go not into every way : for so
doth the sinner that hath a double
tongue.
10 Be stedfast in thy understand-
ing ; and let thy word be the same.
11 *Be swift to hear ; and let thy ^ Jam. t.
life be sincere; 7 and with patience /lPet
give answer. x s-
12 If thou hast understanding, an-
swer thy neighbour ; if not, lay thy
hand upon thy mouth.
5. The Syr. transposes w. 5 and 6. It
need scarcely be said that the term " pro-
pitiation " must not be taken in the Christian,
but in the Jewish sense. In illustration of
this saying, we quote the following from the
Mishnah, "If a man says [thinks], I will sin
and repent, I will sin and repent no further-
ance is given to his repentance. (If he says) I
will sin and the Day of Atonement shall make
atonement (propitiate"), the day of Atonement
will not propitiate [for him] " (' Yoma,' viii.
9). The Mishnah adds that the Day of
Atonement only brings pardon of sins
against God ; as regards those against our
neighbours, reconciliation is first required.
The Talmud, however, explains that pardon
is extended three times on the Day of Atone-
ment (after confession), but not a fourth
time. Yet if a man had sinned and sinned
again, he would come to look upon it as
Lawful (' Yom.' 86 b). In another passage we
are told that forgiveness is procured by " re-
pentance and good works" (k. s. 87 a). [But
tlie Jerus. Talmud (in /or.) attributes pardon
to the Day of Atonement, even without
repentance.] To be without fear as regards
propitiation might lead to adding sin unto
sin (y. 5 b).
6. pacified forI\ The same expression as
in the previous verse, " propitiation." In the
original the words used were probably ni23
(1: 5), and here "i?3. This would bring the
statement into still closer agreement with
what we read in the Mishnah about the Day
of Atonement (Tom hakkippurim). The
reason for the warning is that not only mercy
but also wrath cometh from God. The
expression "resteth" probably corresponds
to the Hebrew m:, which indicates perma-
nence, continuance (so of the Spirit of God
in Is. xi. 2).
7. On the other hand, repentance should
not be delayed. In the Jerus. Talmud we
have a discussion as to the precise moment
on the Day of Atonement when pardon is
obtained. There also the various sins are
grouped into four classes. Those consisting
of the breach of an affirmative precept are
said to be pardoned immediately on repent-
ance, irrespective of the Day of Atonement
(' Jer. Yoma,' 45 b, c). The expression for
"from day to day" also occurs in 2 Pet. ii. 8 ;
and in the LXX. Gen. xxxix. 10, Numb. xxx.
15. According to the better reading, the
following italicised words must be omitted
from the last clause: in thy security, and
be destroyed, and.
8. Returns to v. 1 (see introd. remarks).
The reading wcfr^rjo-eis, which Fritzsche
prefers, does not alter the sense. Comp.
Prov. x. 2.
9. This verse forms a very apt transition
to the next subject : the sins of the tongue.
The meaning of the first clause seems to be :
in order to get wealth it may be unjustly
(v. 8) do not seize every possible oppor-
tunity that may offer : this would necessitate
sinful temporising and duplicity.
10. On the contrary, inward and outward
stedfast truthfulness is required of us. Sweo-is-
is not exactly " understanding," but the re-
sult of inward perception and conviction.
The verse would therefore convey the ad-
monition to adhere to that of which one
was fully persuaded in one's own mind, and
to be always truthful in the utterance of it.
11. In order that such may be the case,
be swift in thy listening, and with
deliberateness (or forbearance, fiaKpo-
0vp.ia) speak answer. Comp. St. Jas. i. 19.
The words " and let thy life be sincere " are
spurious.
12. In strict accordance with w. 10, n,
it is added: If thou hast knowledge
[avvecris if thou hast arrived at a state of
clear inward perception], answer thy neigh-
bour: but if not, thy hand be upon thy
13 2-]
ECCLESIASTICUS. V. VI.
57
B.C.
cir. 2do.
m Matt.
12. 37.
I Rom. 1.
29.
13 '"Honour and shame is in talk :
and the tongue of man is his fall.
14 "Be not called a whisperer,
and lie not in wait with thy tongue :
for a foul shame is upon the thief,
and an evil condemnation upon the
double tongue.
15 Be not ignorant of any thing
in a great matter or a small.
CHAPTER VI.
2 Do not extol thine own conceit, 7 but nialze
choice of a friend. 18 Seek "wisdom betimes.
20 It is grievous to some, 28 yet the fruits B. C
thereof are pleasant. 35 Be ready to hear cir. 200.
wise men. '
INSTEAD of a friend become not
an enemy ; for [thereby] thou
shalt inherit an ill name, shame,
and reproach : even so shall a sinner
that hath a double tongue.
2 Extol not thyself in the counsel
of thine own heart ; that thy soul
be not torn in pieces as a bull [stray-
ing alone].
mouth, the latter expression exactly as in
Prov. xxx. 32, ilB? T; Job xxi. 5, nS"7j? T.
13. Comp. Prov. xviii. 21.
14. The word "foul" before "shame" is
scarcely required ; and the last words had
better be rendered the double-tongued.
The verse is intended to point out that to
steal entailed only disgrace, but to detract
from the good name of another would bring
evil condemnation upon him that was guilty
of it. This saying of the Siracide may have
been in the mind of Shakspeare when he
wrote : " Who steals my purse steals trash,"
&c. (' Othello,' Act iii. sc. 3).
15. Be not ignorant.'] Neither this render-
ing nor yet " err not " seems to express the
meaning of ayvoiu. The verb properly signifies
"to be ignorant," and hence " to err," owing
to want of knowledge. Thus it may corre-
spond to the Hebrew J2&', although the latter
term is rather used in contradistinction to
sins " with a high hand," and may therefore
apply to sins caused by weakness as well as
to those that are due to want of knowledge
(comp. Delitzsch, ' Comm. z. Br. an d. Hebr.'
p. 175). In Heb. v. 2 the expression seems
to refer exclusively to sins from want of
knowledge. Similarly, in the passage before
us (Ecclus. v. 15) we would confine the
meaning of the word to a 'want of knowledge.
In that case the verse would (in accordance
with w. 11, 12) convey the admonition to
have definite, right, and well-grounded views
on all subjects, whether great or small. The
verb does not again occur in Ecclus., but
the use of the substantive (xxiii. 3 ; xxviii. 7)
seems to bear out the meaning which we
have assigned to it. We could scarcely
translate the verb by " err," viz. with the
tongue, since the term cannot be used of
purposed sins, while on the other hand it
would be impossible to characterise sins of
the tongue as sins of ignorance.
With this (first) line chap. v. ends in the
LXX. and in the Syriac Version. But it
seems highly probable, as Fritzsche suggests,
that the first verse of chap. vi. should be
added to the close of chap. v. Chap. vi. 1
begins in all MSS. with the word " and." Its
reasoning evidently forms part of chap, v.,
while it is wholly unconnected with the sub-
ject of chap. vi. Accordingly we would join
vi. 1 to v. 15, as follows: "and instead of a
friend become not an enemy." To this we
would add the rest of vi. 1, omitting with the
Syr. the word ourcoy: For an evil name,
shame, and reproach shall the sinner
who is double-tongued inherit.
CHAPTER VI.
The chapter (omitting v. 1) consists of
five parts. Part I., which comprises four
verses (to. 2-5), connects itself with the
previous chapter, and sets forth a twofold
danger that arising from want of proper
knowledge and that due to intentional sin.
The last verse in the stanza (v. 5) forms a
transition to the admonition to make proper
friendships. Part II., consisting often verses
Qw. 6-15), contains this admonition. Part
III., of two verses (16, 17), forms another
transition, and connects the previous with the
following parts. True friendship is the gift
of God, and must be based on His fear ;
for as the best friendship, so the truest
counsel cometh from the Wisdom that is
from above. In Parts IV. and V., each of
ten verses (18-27; 28-37), this Divine in-
struction is further set forth. The last four
verses form a twofold conclusion, corre-
sponding to that of Part III. (yv. 16, 17).
The verses in this chapter are of two lines,
except in the middle (y. 19) and at the close
{%'. 37), where the verses are of four lines.
2. Exalt not thyself in the counsel of thy
soul] a common Hebraism ('5.5~nVV) for
" inmost mind." Considerable difficulty
attaches to the next clause, as in our present
Greek text, partly because the verb diapndfciv
does not admit the rendering " torn away,"
while it is difficult to attach any meaning to
such a strange figure as " torn in pieces like a
58
ECCLESIASTICUS. VI.
[v. 3-
-10.
p. c.
cir. 200.
cli. 20.
3 Thou shalt eat up thy leaves,
and lose thy fruit, and leave thyself
as a dry tree.
4 A wicked soul shall destroy him
that hath it, and shall make him to
be laughed to scorn of his enemies.
5 '"Sweet language will multiply
friends : and a fairspeaking tongue
will increase kind greetings.
6 Be in peace with many : never-
theless have but one counsellor of a
thousand.
7 If thou wouldest get a friend,
11 prove him first, and be not hasty to
credit him.
8 For some man is a friend for his
own occasion, and will not abide in
the day of thy trouble.
9 And there is a friend, who being
turned to enmity and strife will dis-
cover thy reproach.
10 '''Again, some friend is a com-
panion at the table, and will not
continue in the day of thy affliction.
B.C.
cir. 200.
II Or, get
hint in the
time of
trouble.
b ch. 37.
4. 5-
bull;" but chiefly because there is not any
connexion between v. 2 and v. 3, where,
however, not only the argument but even
the figure must be continued. The Syriac,
even if emended, does not seem to us to clear
up or remove the difficulty. In these circum-
stances we feel inclined to adopt the sugges-
tion of Bottcher, that by one of the most
frequent clerical errors in MSS. that by
which when a word ends with the same letter
as that with which the next begins, one of
these letters is dropped out what had been
&>s crravpik may have been miswritten <u?
ravpns. In that case the meaning would be:
' Set not up thyself in thine own mind and
conceit (like a pole or stake) lest thy soul be
robbed [here = stripped] like (as is) a pole."
Possibly there may even have been in the
Hebrew a word-play between the ilVy, the
" counsel " of his soul, and )'V, or in later
Hebrew HVy, "a pole."
3. If this suggestion in regard to t\ 2 is
correct, the figure would be beautifully con-
tinued in v. 3. And the hypothesis is fur-
ther supported by this, that for cos aravpi'ts
of v. 2 we have in v. 3 the parallel cos
uW, which is the word by which the LXX.
render yjj in Gen. xl. 19; Deut. xxi. 22;
and Josh. x. 26. Nor could any more apt
description of self-conceit be given than that
it eats up the leaves, destroys (.this probably
better than " loses ") the fruits, and leaves a
man as a dry tree a pole instead of a fresh
tree, covered with leaves and fruit.
4. We suppose that the comparison with
a tree stripped of its leaves recalled to the
writer the use of the same figure in Ps. i. in
regard to the wicked. The second line of
T. + had best be rendered : And shall make
him the derision of enemies the word
" derision " including the idea of the joy felt
by his enemies, which is conveyed by iiri X apfia.
5. In contrast to this self-conceit this
folly and wickedness which will only lead
to destruction, and raise up enemies who
will rejoice at our fall and laugh at us, is the
suggested advice to make friends, who shall
be our counsellors (instead of following the
conceit of our own soul). Only let them be
good, wise friends. And v. 5 indicates how
to make such friends. The first clause lite-
rally rendered is : A sweet throat [larynx]
will multiply his [one's] friends.
6. Let them that are at peace with
theehemany; but thy counsellors one
out of a thousand.] The verse begins
Part II. concerning friendship. It is quoted
in 'Yebam.' 63 b (towards the end) : "Many
they that seek [inquire for] thy peace : the
secret reveal to one out of a thousand : "
and again in Sanh. 100 b (lines 10, 9 from
bottom) with very slight alterations, and the
addition of the last clause of Mic. vii. 5.
7. If thou art getting [acquiring] a
friend, get him in trial that is, when
his being a friend shall be tried.
and trust not in him hastily.] Be
not hasty in putting trust in a person. The
last clause should logically stand first, but the
positive is here advanced before the negative.
The reference is to a real friend, whom one
may trust at all times. If we are looking out
for such, let us not be hasty in regarding
acquaintances as friends, but let ours be a
tried friend.
8. For there is a friend in his (own)
time i.e. as long as it suits him.
9. And there is a friend [who will be]
changed to enmity, and he will reveal
[disclose, make known] the conflict of thy
shame viz. that conflict through which thou
hadst to pass, with all thy difficulties and
weaknesses and failures, and this will tend
to bring shame upon thee in the opinion of
others.
10. And there is a friend, &c.] Perhaps
the words " companion at the table " do not
fully express the meaning of the original,
which is, that such an one is ready to accept
our hospitality: but when we have not any
longer an invitation to give, his friendship
ceases. This kind of friendship is so frequent
II 20.]
ECCLESIASTICUS. VI
59
B. C.
cir. 200.
11 But in thy prosperity he will
be as thyself, and will be bold over
thy servants.
12 If thou be brought low, he will
be against thee, and will hide him-
self from thy face.
13 Separate thyself from thine
enemies, and take heed of thy friends.
14 A faithful friend is a strong
defence : and he that hath found such
an one hath found a treasure.
15 Nothing doth countervail a
faithful friend, and his excellency is
invaluable.
16 A faithful friend is the medi-
cine of life; and they that fear the . B - C.
Lord shall find him. -
17 Whoso feareth the Lord shall
direct his friendship aright : for as he
is, so shall his neighbour be also.
18 My son, gather instruction from
thy youth up : so shalt thou find
wisdom till thine old age.
19 Come unto her as one that
ploweth and soweth, and wait for her
szood fruits : for thou shalt not toil
much in labouring about her, but
thou shalt eat of her fruits right
soon.
20 She is very unpleasant to the
that the writer adds some further details.
Verses 9 and 10 are omitted in the Syriac.
11. But.] Rather, And.
and speak freely against (or else,
"to") thy servants.] So intimate is he,
as if he were thine alter ego.
12. But when thy circumstances change,
his bearing also changes. Instead of being
" as thou," he is now " against thee ; " instead
of making himself at home in thy house, he
hides himself from thee, so that if thou seekest
him he cannot be found. It is needless to
quote (as in most Commentaries) similar say-
ings from classical writers. The case described
is onlv too common in all countries and in all
ages.
13. These, then, are the three classes of
friends to be avoided : a friend for his own
advantage ; a changeable friend ; a time-
serving friend. While therefore one should
absolutely separate oneself from enemies, " of
thy friends (of such friends) have a care : "
take care in regard to them.
14. To these three classes of spurious
friends a threefold description of true friend-
ship is now opposed. It affords protection,
bestows a treasure, and brings healing in the
troubles of life {yv. 14-16).
15. Of [for] a faithful friend there is
not any equivalent (by zv ay of exchange);
and there is not any balance [by weight]
of his excellence.] avrciWaypa is the
LXX. rendering for "Vnp in 3 Kings xx. 2
(God. Alex.) ; Job xxviii. 15 ; and Jer. xv. 13.
But only in the first of those passages does
it mean an equivalent in money by way of
purchase, in the other two an equivalent by
way of exchange ; and with this agrees the
use of the word in St. Matt. xvi. 26, St. Mark
yiii. 37. Thus v. 16 would carry out the
idea of friendship as a "treasure," broached
at the close of -v. 15.
17. so also is his neighbour.] The
meaning is not that a man so influences his
neighbour that the latter becomes like him-
self, but that a man chooses as his companion
one who is of the same disposition with
himself, so that we can judge of his character
by that of his associate. A similar "common
Proverb" is found in the Midrash Shochar
Tobh on Ps. civ. 1.
18. The two previous verses formed the
transition to the new subject opened in v. 18.
The connexion between them is as follows :
true friendship must be wisely directed by the
fear of the Lord and this fear is true wisdom.
Son, from thy youth choose [= eltge ex
aliis] instruction [the verb no doubt repre-
sents the Hebrew inn], and unto grey
hairs thou shalt find wisdom. This is
one of the most thoughtful sentences in Ecclus.
Mark the twofold distinction between choos-
ing instruction, and finding wisdom the one
being the early choice, the other the continual
result to the end.
19. The idea of v. 18 is now presented
under a beautiful figure. The verse would
gain in force if we arranged the words as in
the original: As one that ploweth and
that soweth, come unto her, . . . for in
thy labour about her [the figure of the
work of the husbandman being still continued]
thou shalt [but] a little [time] have
weariness [toilj, and speedily shalt thou
eat of her fruits. The substantive to be
supplied in both clauses is Wisdom.
20. As one that is rough exceed-
ingly [the figure is probably still that of
the soil; or perhaps of the road] she is to
the uninstructed {to the untutored, the
cincudevTois, in opposition to those who from
their youth choose naiSelav, v. 18).] But
it has been suggested that a-cp68pa, " exceed-
ingly," is a clerical error for trotyla, " Wis-
dom," which both the Syr. and the Vet. Lat.
6o
ECCLESIASTICUS. VI.
[v. 21 30.
B.C. unlearned: he that is without "un-
orjzoo. ( j crstan( jj n g w ju not remain with
1 0r> her
heart. ncr
21 She will lie upon him as a
c Zech. 'mighty stone of trial ; and he will
cast her from him ere it be long.
22 For wisdom is according to her
name, and she is not manifest unto
many.
23 Give ear, my son, receive my
advice, and refuse not my counsel,
24 And put thy feet into her fet-
0r, ters, and thy neck into her "chain.
^Mat 2 5 Bow "'down thy shoulder, and
11. 29. bear her, and be not grieved with
her bonds.
26 Come unto her with thy whole B. c.
heart, and keep her ways with all C1 -
thy power.
27 Search, and seek, and she shall
be made known unto thee : and
when thou hast got hold of her, let
her not go.
28 For at the last thou shalt find
her rest, and that shall be turned to
thy joy.
29 Then shall her fetters be a
strong defence for thee, and her
chains a robe of glory.
30 For there is a golden ornament ^nfo/^
upon her, and her bands are " purple h J" e v*.
, r ' r r Numb. 15.
lace. 38.
have. The expression " without understand-
ing," nVapSioy, is an exact rendering of the cor-
responding Hebrew terms in Prov. xvii. 16 and
in Jer. v. 2 1 ; comp. also the similar expression
in Prov. x. 13. But in the Hebrew parallels
the " understanding " is that aspect of it which
is directed to what is higher the "2b.
21. The figure is now changed. Not only
does wisdom seem rough soil, and the
uninstructed not persevere in his work;
but as he approaches it, it proves a heavy
weight which he speedily casts from him.
" The stone of trial " seems to have been one
for trying strength. St. Jerome notes on Zech.
xii. 3 (A. V. and R. V. " a burdensome
stone ") that it had been an ancient custom
in Palestine, continued in his days, to have in
towns and villages a round stone of very great
weight, on which the young men made trial
of their strength, how high they could lift,
and hold it in their hands. For " lie upon
him," rather be upon him, and he will
not delay to cast her from him[BissellJ.
22. It seems impossible by any critical
ingenuity to explain the first clause of this
verse, since there is not any Hebrew or Greek
word which would admit of a play upon the
word " wisdom." [On the suggested explana-
tion of Hitzig, see Nowack on Eccles. iii. n
in the ' Kurzgef. Exeg. Hdb.' p. 229.] We
must therefore suppose the Hebrew text to
have been corrupted or misread. We may
here quote, without adopting it, the sugges-
tion of Dr. Horowitz (Frankel's 'Monatsschr.
f. Gesch. u. Wissensch. d. Judenth.,' vol. xiv.
p. 197) that the Hebrew original had P10P3,
"by name," which was misread rIDEb, "ac-
cording to her name." He supposes the
original to have been: N\"l n^L' : 3 pi nD3nn
V " wisdom is his [he possesses it] only by
name," or perhaps " it only exists nominally
for him," = he only knows of it by name
(The correction into ny/X', " by hearsay,"
need scarcely be discussed.) In that case the
translator, unable from his misreading to
account for the w, would have dropped it as
a clerical error. But there are serious lin-
guistic objections to the suggestion of Horo-
witz. The Syr. has: " Her name is like her
teaching [hidden ?], and she is not approved
by fools."
23. Having given such full warning, the
writer resumes the subject of which he is
treating.
ad-vice.] Perhaps "judgment," or"opinion."
24. chain.'] Rather, "collar," as in the
margin. The words of our Lord (St. Matt.
xi. 29) will here readily occur to the reader.
25. Bow down.] Rather, put under
[BissellJ.
be not grieved.] Rather, be not weary,
chafe not. The figure is here of an animal
unaccustomed to the yoke.
26. heart.] Literally, " soul." The figure
is now dropped. Verses 24, 25 form an anti-
thesis to v. 20, and verses 26, 27 to v. 21.
28. that shall be turned^] From v. 29 we
infer that the reference is to the previous
trouble and labour (yv. 25, 26), not to
" wisdom." We would therefore translate :
it (thy previous labour) shall be turned
to thee into joy.
29. be to thee for a strong defence,
and her collars [in the sense of "yoke"J
for a robe of glory.] This marks the
change indicated in 1: 28.
30. The figure is now somewhat clumsily
varied. The reference may be to the
High-priest's mitre, which would explain the
3i 4-]
ECCLESIASTICUS. VI. VII.
61
B.C. 21 Thou shalt put heron as a robe
cirj2oo. ^ honour, and shalt put her about
thee as a crown of joy.
32 My son, if thou wilt, thou shalt
be taught : and if thou wilt apply thy
mind, thou shalt be prudent.
33 If thou love to hear, thou shalt
receive understanding : and if thou
bow thine ear, thou shalt be wise.
34 Stand in the multitude of the
<ch. 8. 9. e e l3ers ; and cleave unto him that is
wise.
35 Be willing to hear every godly
discourse ; and let not the parables of
understanding escape thee.
36 And if thou seest a man of
understanding, get thee betimes unto
him, and let thy foot wear the steps
of his door.
37 Let thy mind be upon the or-
>s. 1. 2. dinances of the Lord, and -^meditate
continually in his
he shall establish
commandments: B.C.
thine heart, and cn _^ a
give thee wisdom at thine own desire.
CHAPTER VII.
I We are exhorted from sin, 4 from ambition,
8 presumption, 10 and fainting in prayer:
12 from lying and backbiting, 18 and how to
esteem a friend: 19 a good wife: 20 a ser-
vant: 22 onr cattle: 23 our children and
parents : 3 1 the Lord and his priests : 32 the
poor, and those that mourn.
D
O no evil, a so shall no harm " 1 Pet. 3.
13.
come unto thee.
Depart from the
unjust, and
iniquity shall turn away from thee
3 My son, ^sow not upon the fur-
rows of unrighteousness, and thou
shalt not reap them sevenfold.
4 Seek not of the Lord preemi-
nence, neither of the king the seat of
honour.
omission of w. 29 b and 30 in the Syr. But,
on the other hand, comp. the expressions in
Jer. iv. 30.
31. a robe of glory . . . upon thee.] Not
" about thee."
32. thou shalt be instructed.] This,
with reference to v. 18.
33. The word " understanding " (a-vvea-iv),
not found in the better MSS., is only a dis-
turbing addition.
34. the multitude.'] Probably ?Hp. Who
is wise (= if any is wise) to him cleave.
35. Here also the order of the sentence
had best be inverted. " Be willing " is
probably not strong enough ; and if the word
corresponded (as Fritzsche supposes) to H3X
or pan, it would imply " desire after," and
" pleasure in." And let not the proverbs
of understanding (TW1 vtiO) escape
from thee. Although the common usage
would suggest the rendering " escape thee,"
viz. from thy memory, yet the other transla-
tion seems better suited to the context.
36. get thee betimes.'] Rather, at early
morning.
37. Last line: And thy desire for wis-
dom shall be granted thee [Bissell].
CHAPTER VII.
This chapter might be generally inscribed :
Rules for the Wise. It consists of two parts :
I. Rules regarding oneself (vv. 1-17);
II. Rules regarding others (yv. 18-36).
To be more detailed: Part I. has (1) a Prooe-
mium in three verses, warning the wise against
sin ; (2) then follow two stanzas of four, and
two stanzas of three verses (= 2 x 7), giving
warning in regard to mind (ambition, w.
4-7); to heart (presumption, w. 8-1 1) ; to
speech (w. 12-14); and, lastly, in regard to
life (w. 15-17). Part II., which gives Rules
in reference to others, consists, like Part I., of
four stanzas (respectively of four, seven, three,
and four verses), with a conclusion (v. 36)
which takes the place of the Proem of Part I.
In Part II. the first stanza gives rules as
regards friends and dependants (yv. 18-21);
the second, in regard to property and family
(yv. 22-28) ; the third, in regard to the Lord
and His priests (w. 29-31); the fourth, in
regard to our neighbour (the poor, mourners,
the sick, i<i>. 32-35). Lastly, v. 36 forms
an apt conclusion to what had preceded.
1. Do not evil, and harm [evil] shall
not befall thee.] Drusius : kokci, mala
culpae ; kcucop, malum poenae.
2. This verse marks an advance in thought -
depart from what is unjust, and it shall
turn away from thee [Bissell] ; i.e. thou
shalt not experience its evil consequences.
The figure of v. 3 repeatedly occurs in the
Old Testament, as in Job iv. 8, Prov. xxii. 8,
Hos. x. 12, and in Gal. vi. 8.
4. With this verse begins the enumeration
of the various occasions to sin, against the
consequences of which the previous verses
had warned.
preeminence.] Rather, leadership (a place
of command), "the seat," better, a seat.
62
ECCLESIASTICUS. VII.
[v. 5-
-ii.
B.C.
cir. 200.
5 '"Justify not thyself before the
Lord ; and boast not of thy wisdom
fJobfrM before the kin si.
rs. 143. 2. o
Eccies. 7 . 6 Seek not to be judge, being not
Luke 18. able to take away iniquity; lest at
"" any time "'thou fear the person of
i S . C the mighty, and lay a stumbling-
block in the way of thy upright-
ness.
7 Offend not against the multi-
tude of a city, and then thou shalt
not cast thyself down among the
people.
8 Bind not one sin upon another; B.C.
r . . , 1 . cir. 200.
for in one thou shalt not be un-
punished.
9 'Say not, God will look upon ' Pro v. 21.
the multitude of my oblations, and 2
when I offer to the most high God,
he will accept it.
10 Be not fainthearted when thou
makest thy prayer, and neglect not to
give alms.
1 1 Laugh no man to scorn in the
bitterness of his soul : for -^there is / 1 Sam.
one which humbleth and exalteth.
5. 6. The warning of v. 4 was against
ambition, whether before God or man, but
the arguments by which this advice is now
supported are only of a prudential and worldly
character. The connexion between verses 5
and 6 seems somewhat difficult. We would
propose to arrange them as follows. The
advice in 5 a, make not thyself just
before the Lord (profess not to be righteous
and perfect), is supported by 6 b, lest thou
be not able to put away iniquities; the
advice in 5 b, make not thyself wise
before the king (profess not and pretend
not to be a wise man), is supported by 6 c,
lest haply thou shouldst fear (be timid)
before the face of the ruler (lord) ; and,
lastly, 6 a by 6 d, seek not to become a
judge and [lestj thou shouldest put
[set up] a stumbling-block in [in reference
to] thy righteousness. But commentators
generally regard clauses b, c, d as connected
with clause a of v. 6, and as indicating the
dangers of becoming a judge. In that case
the two clauses of v. 5 would correspond to
the two clauses of v. 4. But such a parallel-
ism of verses is not common. Further, -v. 6
would begin a new subject, and clause a be
supported by not less than three distinct
arguments.
7. This verse opens another subject, and
indicates those causes of evil which have
their root in the heart, as the others (pride
and ambition) had theirs in the mind.
Sin not.'] The Hebrew Xnn the same
construction with els in LXX. Gen. xx. 6, 9,
xliii. 9, xliv. 32; 1 Kings ii. 27, xix. 4, 5,
xxiv. 12 ; Prow viii. 36, xx. 2. Here it is
used in the sense of "offend not." On the
other hand, the words: and cast not thy-
self down among the people, bear the
same meaning as our English "throw not
thyself away " (te ipse atjiciet et prosternes,
Cicero), or the German, sicb ivegiverfen.
8. The order is now inverted. In the
previous stanza it was pride, first before God
and then before man ; here it is presumption
first before man (v. 7), then before God
this being, in each case, the more natural
order. Bind not twice sin; for in the
one thou shalt not be unpunished. Re-
peat not sin ; even its first commission shall
not go unpunished. Bretschneider explains
the words, " bind not up (as a wound) sin ;"
De Wette, "palliate not:" Fritzsche, "atone
not twice." But these renderings seem
forced. In reference to this and the following
verse, we once more recall the saying in the
Mishnah: " If a man says [thinks], I will
sin and repent, I will sin and repent, no
furtherance is given to his repentance ; I will
sin, and the Dav of Atonement shall make
atonement the Day of Atonement will
[does] not propitiate [make atonement] [for
him] " (' Yoma,' viii. 9). And although the
Talmud rather weakens this saying of the
Mishnah, yet we mark in connexion with
the warning of the Son of Sirach that the
Rabbis also insist that, if a man commits a
sin and repeats it, it appears to him as if it
were lawful (' Yoma,' 86 b, 87 a).
10. Fritzsche supposes that this verse is
intended to indicate " the right means for
pleasing God." But in that case it would
scarcely fit in with the previous verse. We
regard the words as meant to correct any
possible misunderstanding. If the pre-
sumptuous sinner may not hope for acceptance
by sacrifices or the like, others need not, and
must not be faint-hearted in their prayers, and
our best sacrifices are alms. In the Talmud
(' Erubh.' 65 a) the first half of the verse is
adduced, without mentioning its source,
but in the same manner in which ordinarily
Scripture is quoted (TTW ^X "1^*2 nD6UB>).
Comp. St. Jas. i. 6.
11. This verse seems naturally to connect
itself with the last clause of v. 10. Comp.
Prov. xvii. 5.
12. The verse begins another stanza, refer-
ring to sins of the tongue. Characteris-
V. 12 18.]
ECCLESIASTICUS. VII.
63
B. C.
cir. 200.
12 "Devise not a lie against thy
brother ; neither do the like to thy
IS: Plow friend -
13 Use not to make any manner
of lie : for the custom thereof is not
good.
14 Use not many words
^Eccks. multitude of
Man. 6. 7 . not " much
elders, z and
babbling when
in a
make
thou
11 Or, vain pray est.
retention. ^ Hat nQt laborious wor ^ nei .
ther husbandry, A which the most B.C.
High hath "ordained. cir ^!'
16 Number not thyself among the * g ^ n ; 3 *
multitude of sinners, but remember nc-r.
that wrath will not tarry long. created,
17 Humble thy soul greatly : for
the vengeance of the ungodly is fire
and worms.
18 Change not a friend for any
good by no means ; neither a faith-
ful brother for the gold of Ophir.
tically, duty is here once more presented
from a negative aspect, the writer indicating
in this and the following verses the various
causes of offence which are to be avoided.
Devise not.~] Rather, plough, not or
" till not." There cannot be question that
the expression was the same as in Prov. iii.
29, but even there the word Hn seems to
mean " plough " rather than " devise " (the
latter most comment, and Nowack ad /oc).
From the whole context we gather that the
reference is to sins of the tongue, not to the
purpose of sinning. The speech of a man
may be like ploughing and tilling the soil to
bring forth a crop of lies against one's
" brother ; " the term being here equivalent
to " neighbour." Nor need we in that case
feel surprise at the addition in the second
clause, since unfortunately the practice of
" ploughing and tilling lies " is quite as com-
mon, if not more so, in regard to " friends,"
as to one's neighbour generally.
13. The A. V., though not literal, correctly
expresses the meaning of the verse. For the
continuance thereof (is) not unto good,
such a habit leads, or comes, to no good ;
it has a bad end. A rather low, but pru-
dential, motive for abstaining from partici-
pation in raising a crop of lies.
14. The writer had probably in view some
person of importance whether really such,
or only in his own opinion to whom (in his
intense self-consciousness) he addresses coun-
sels. If in the previous verse he had advised
to avoid lying talk about others, which would
lead to no good end, he now warns against
"idle talk." Prate not in the multitude
of elders talk not idly, babble not. In the
LXX. the verb dSoXeo-^eti/ is always used
sensu bono, except in the solitary instance Ps.
lxviii. (lxix.) 12 and make not repetition
xn thy prayer: fir/ SevTepaxrrjs \6yov pro-
bably somewhat different from the ^arrokoytiv
of St. Matt. vi. 7, which was iroKvXoyla
rather than hevripuxris. The verb /3ottoA.
does not otherwise occur either in the LXX.,
the Apocr., or the N. T. Such silly, idle
talk before man or God proves a man to be a
fool, if not a liar.
15. This verse begins the enumeration of
that which in our life may lead to evil conse-
quences. The following are here specially
mentioned: (1) idleness, or unwillingness to
do hard work, especially to engage in hus-
bandry, which was appointed of God, -v. 15 ;
(2) evil companions, v. 16; (3) proud self-
seeking and self-sufficiency, v. 17. In the
latter verse the writer rises from the negative
to the positive. The expression used ("to
humble one's soul ") is in the LXX. indeed
applied to fasting (LXX. Lev. xvi. 29, 31;
xxiii. 29, 32; Is. lviii. 3, 5). But here it
obviously refers to submission to God in a
sense parallel to Mic. vi. 8. At first sight it
seems difficult to refer "the fire and the
worm " (sing., not plural), which are to be
"the punishment [this rather than "ven-
geance"] of the ungodly," to other than
the punishment after death. But in Judith
xvi. 1 7 the same expressions are used in regard
to the presumably temporal judgments on
the heathen in the Messianic day. With this
the descriptions in the Book of Henoch xlvi.
and xlviii. also accord. (Comp. Fritzsche on
Jud. xvi. 17 in the ' Kurzgef. Exeg. Handb.'
2 Lief., p. 208.) These parallelisms and the
general absence in Ecclus. of any reference
to the rewards or punishments of another
life, lead to the inference that such are not
alluded to in our verse. The admonition to
humility (17 a) may have called up byway
of contrast the typical " proud " the foes
of Israel and their doom in the Messianic
day (y. 17 b).
18. With this begins Part II., which details
the rules to be observed towards others ; and,
first, in regard to friends and dependants (yv.
18-21). There cannot be any doubt that
the right reading and rendering of -v. 1 8 a is :
Exchange not a friend for [what is] in-
different, d8id<popov. The latter is the tech-
nical term of Stoic philosophy for the media,
the indifferentia, such as "riches, strength,
appearance, honours, rule," &c. (Seneca,
< EpistV Ixxxii. 12). The meaning is, for the
64
ECCLESIASTICUS. VII.
[v. 19 28.
B.C.
cir. 200.
i Prov. 31
10.
* Lev. 19.
13-
ch. 33. 30.
& 34. 22.
I Deut.
25. 4.
Prov. 27.
23, &c.
m Prov.
22. 6.
Ephes.
6.4.
ig Forego not a wise and good
woman : ' for her grace is above gold.
20 k Whereas thy servant worketh
truly, entreat him not evil, nor the
hireling that bestoweth himself wholly
for thee.
21 Let thy soul love a good ser-
vant, and defraud him not of liberty.
22 'Hast thou cattle ? have an eye
to them : and if they be for thy profit,
keep them with thee.
23 Hast thou children ? "'instruct
them, and bow down their neck from
their youth.
B.C.
cir. 200.
24 Hast thou daughters ? have a
care of their body, and shew not
thyself cheerful toward them.
25 Marry thy daughter, and so
shalt thou have performed a weighty
matter : but give her to a man of
understanding.
26 Hast thou a wife after thy
mind ? forsake her not : but give not
thyself over to a "light woman. //V/
27 "Honour thy father with thy Tobit "
whole heart, and forget not the sor- M 3-
ch. 3.
rows of thv mother. 2, &c.
28 Remember that thou wast be-
sake of what is ddidcfropov, do not part with a
friend neither with a true [yvija-ios here
certainly in that sense ; comp. 2 Mace. xiv. 8 ;
3 Mace. iii. 23] brother for the gold of
Ophir [Sovfaip, as in the LXX.].
19. Turn not away from a wise and
good wife.] We have rendered ao-ro^f Ii> by
"turn away," as being a more comprehensive
term than " forego not." But we have no
doubt that the meaning is, as given by Wahl :
noli separari ab uxore sapiente. This aptly
follows on i'. 18. Grace = gracefulness.
20. After the wife comes the servant : A
[domestic] servant who worketh truly
[really, honestly] illtreat not, nor a hire-
ling who devoteth his soul [life], who
gives himself wholly to it. The expression
is probably taken from Deut. xxiv. 15 : Nb'J
21. an intelligent servant . . . defraud
him not of release.] Comp. Jerem. xxxiv.
8-16.
22. Rules in regard to property and family
(tt. 22-28); and, first, as to kindness to-
wards animals, yet this tempered by pru-
dential considerations.
23. instruct.'] Rather, train in the sense
of discipline. In the Syriac Version the second
clause is rendered : " and give them wives in
their youth." This might seem only a
sarcastic paraphrase of what we read in the
Greek. But when in Quid. 30 a (comp. 29 b)
we read the advice to marry one's son, and
in connexion with it find the expression,
while "thy hand is upon" his "neck"
("pm nlV bv -p\X), U. while he is
young, we conclude that this was an old
Jewish saying, and that the Syriac Version,
winch throughout this section is very apt,
accurately represents the Hebrew original, of
which the younger Siracide only retained
so much in his translation as seemed to him
suitable. And we are confirmed in this view
by the circumstance that Prov. xxii. 6, to
which evidently there is reference in Ecclus,
vii. 23, is expressly quoted in QJdd. 30 a, in
connexion with the advice just mentioned.
24. care of their body.] That it be preserved
pure and chaste.
and make not thy face cheerful to-
wards them.] Let not thy bearing be
jocular, but rather austere and severe. In
what is known as the ' First Alphabet of Ben
Sira' (4) we find the following, which may be
a parallel to v. 23 : "Gold requires beating
and a young man chastising." Similarly, the
Talmud offers a somewhat coarse parallel to
v. 24, and even more so to Ecclus. xlii. 9,
in what it says of a daughter as a doubtful
boon to her father (Sanh. 100 b). In general,
all such sayings seem the outcome of the
Rabbinic maxim that " Women are of a light
mind " (for example, Qidd. 80 b).
25. Marry."] Lit., give away, viz. out of
the house; a common mode of expression.
thou wilt have performed [completed,
accomplished] a great work: and to s
man of understanding give her.] The
Talmud goes much farther than this, and
advises a father, if his daughter have attained
marriageable age, even to set his slave at
liberty and to marry him to her (Pes. 113 a).
26. do not cast her out [in the sense
of divorce]. H, 248, Syr., Vet. Lat. add the
following clause, as in the A. V. : but give not
thyself to one that is hateful. This, either in
the sense that it would be dangerous to trust
such an one, or else with the meaning attach-
ing to it in the Syr. or in the Arab. Version.
The Syr. has, quod si sit improba ne te con-
credas il/i ; the Arab., nee fdem adhibeas illi
si fuerit impudica. The current views on
divorce are sufficiently known, and receive
further illustration in this verse.
27. sorrows.] I.e. birth-pangs.
v. 2936.]
ECCLESIASTICUS. VII. VIII.
B.C.
9 Lev. 2.
gotten of them ; and how canst thou
recompense them the things that they
have done for thee ?
29 Fear the Lord with all thy soul,
and reverence his priests.
30 "Love him that made thee with
all thy strength, ^and forsake not his
ministers.
31 Fear the Lord, and honour the
priest ; and give him his portion,
? as it is commanded thee; the first-
fruits, and the trespass offering, and
the gift of the shoulders, and the
sacrifice of sanctification, and the
firstfruits of the holy things.
32 r And stretch thine hand unto
B.C.
cir. 200.
the poor, that "thy blessing may be
perfected.
33 A gift hath grace in the sight Jg^.
of every man living ; and for the dead
detain it not.
34 s Fail not to be with them that * Rom. 12
weep, and mourn with them that ? 5
mourn.
35 t Be not slow to visit the sick : ' Matt - 2 s
for that shall make thee to be beloved. 36 ' 39 ' 43 '
36 Whatsoever thou takest in
hand, remember the end, and thou
shalt never do amiss.
CHAPTER VIII.
I Whom we may not strive with, 8 nor despise,
10 nor provoke, 15 nor have to do with.
28. the things that they have done for thee.]
Lit, "just as they to thee."
29. Directions as to our duty towards the
Lord and His priests (vv. 29-31). See the
marginal references. In the Syr. Version all
the clauses in v. 31 after " as it is com-
manded thee" are omitted. In their place
the following words are added : " the bread
of oblations and the firstfruits of the hands."
This is undoubtedly a Christian alteration,
and otherwise interesting as probably mark-
ing early Christian practice.
32. Our duties towards our neighbour;
especially the poor, the sick, and the mourners
(vv. 32-35). The injunctions are in entire
accordance with Rabbinic teaching, which
points to God as giving the example of
clothing the naked (Gen. iii. 21), visiting the
sick (Gen. xviii. 1), burying the dead (Deut.
xxxiv. 6), and comforting the mourners (Gen.
xxxv. 9). [So often ; see, for example, Ber.
R. 8.] The "blessing," elXoyla, no doubt
represents the Hebrew i"D"Q, in the sense
of blessing received.
33. This verse seems to present real diffi-
culty. We propose translating, supposing
the text not to be corrupted: Bestowal
[boon, shewing of favour, display of kind-
ness] of gift [of giving] towards every
one alive, and from the dead withdraw
not bestowal. We believe that the Hebrew
original for x<*pis 86fiaros was DHpn T\r?^i,
and we adduce the following as an illus-
trative parallel from Sukk. 49 b (lines 13,
12, n from bottom) : " In three things does
the benefiting [boon, favour] of acts of kind-
ness excel almsgiving. Almsgiving is by
money, gemiluth chasadim alike by money
and personally; almsgiving is to the poor
(mark the prepos. V), gem. chas. is alike to
the poor and to the rich; almsgiving is to
Apoc. Vol. II.
the living, gem. chas. is alike to the living and
to the dead " (by attending to their bodies,
burial, &c). And the parallelism is the
more marked, that in v. 32 there is express
reference to almsgiving.
34. Comp. the following in ' Der. er. Zuta,'
v. p. 34 d (at the close of vol. ix. in the
Talmud) : " A man should not be weeping
among those who laugh, nor laughing among
those who weep." The same sentiment is
expressed in Rom. xii. 15, but there more truly
and beautifully. A somewhat similar admoni-
tion to take part in mourning for the dead
occurs in Moed. Q., iZb, with special refer-
ence to Ecciesiastes vii. 2.
35. for through these (things) thou
shalt be beloved.
36. In all thy things (\6yoi = Dnm
acts, undertakings).] A similar saying occurs
in Ab. iii. 1 in the name of Aqabhya the son of
Mahalalel : " Consider three things (D*T31),
and thou shalt not come into transgression
from whence thou comest, and whither thou
goest, and before whom thou shalt have to
give a judicial account." Thus we are on
thoroughly Jewish ground in these verses.
thou shalt not ever sin.] The els tov
alcbva has evidently here a temporal meaning.
CHAPTER VIII.
From ch. vii. the transition is easy to practical
rules of life in ch. viii. These are once more
divided into two parts : Part I. details those
regarding oneself (vv. 1-7) ; Part II. those
which bear reference to others (vv. 8-19).
Part I. consists of three stanzas, sufficiently
indicated by the initial words : " Strive not,"
v. 1 ; "Jest not," v. 4; "Neglect not," v. 8.
The first stanza is of three verses (2 + 4 + 2),
the second of four verses (4x2), the third
of two verses (2x4). Part II. consists of
F
66
ECCLESIASTICUS. VIII.
[v.
12.
b. c. Q* TRI VE not with a mighty man,
-^' w3 l est thou fall into his hands.
' Matt. 5- 2 a Be not at variance with a rich
man, lest he overweigh thee : for
*ch. 3 i. 6. gold ^hath destroyed many, and per-
verted the hearts of kings.
3 Strive not with a man that is
a P r > .. full of tongue, and heap not wood
of an evil o J r
tongue, upon his fire.
4 Jest not with a rude man, lest
thy ancestors be disgraced.
^2 Cor. ^ ^Reproach not a man that turn-
Gai. 6. 2. eth from sin, but remember that we
are all worthy of punishment.
'Lev. i 9 . ^ ^Dishonour not a man in his
32.
old age : for even some of us wax
old.
7 Rejoice not over thy greatest
enemy being dead, but remember that
we die all.
8 Despise not the discourse of the b. c.
wise, but acquaint thyself with their xx ^f-
proverbs : for of them thou shalt
learn instruction, and how to serve
great men with ease.
9 ''Miss not the discourse of the ' ch - 6 - 34-
elders : for they also learned of their
fathers, and of them thou shalt learn
understanding, and to give answer as
need requireth.
10 Kindle not the coals of a sin-
ner, lest thou be burnt with the
flame of his fire.
11 Rise not up [in anger] at the
presence of an injurious person, lest
he lie in wait " to entrap thee in thy "Or,
words.
12 Lend not unto him that is
mightier than thyself; for if thou
lendest him, count it but lost.
for thy
mouth.
four stanzas. It warns against foolish confi-
dence in our private dealings (first stanza,
vv. 10, 11), in business transactions (second
stanza, w. 12-14), in public association (third
stanza, vv. 15, 16), and in private association
(fourth stanza, vv. 17-19). Thus the arrange-
ment would be : Part I., three stanzas
respectively, 2 + 4 + 2 ; 4X2; 2x4. Part II.,
four stanzas respectively, 2x2; 3x2; 2x4;
3x2.
1. Strive not.] Viz. in words.
2. Be not at variance [rather, contend
n 1 J . . . lest be over-weigh thee [rather, lest he
put against thee weight] that is, bring
down the opposite scale by the weight of his
wealth.
destroyed.'] Rather, corrupted. The
reference may be not to actual bribery, but
to the influence of greater riches on the mind
and in the esteem of others.
3. full of tongue.] Rather, glib of tongue.
Vet. Lat., linguutus.
4. a rude man.] Rather, one uncultured.
Our ancestors might be "disgraced" by
possible reflections upon them.
5. Omit "but" in the second line. The
reasoning is, that as we have all sinned, so
we all deserve punishment. Seneca : Bet ille
veniam facile, cui venia est opus.
6. Dishonour not [although this is perhaps
rather too strong an expression for want of
respect] a man in his old age, for even some of
us are waxing old.
7. Rejoice not over the dead.] H, 248,
Co., add: "thy greatest enemy being dead,"
correctly as to sense, but not according to
the best reading.
8. This verse opens the third series of
warnings.
Despise not.] Rather, neglect not.
acquaint thyself] Rather, be oonversant,
busy thyself.
and to serve great men.] Omit "how"
and "with ease" in all probability in the same
sense as Horace's: Quo tandem pacto deceat
majoribus uti = versari cum magnatibus. (Ep.
I. xvii. 67.)
9. elders.] Rather, old men. Last clause :
and in time of need (viz. when it is re-
quired) to give an answer.
10. Here begins Part II.
ivith the flame.] Rather, "in the flame."
11. Rise not up [in anger or altercation] b e-
fore an insolent pers on.] To judge from
the Greek text {ano irpoo-unvov), the Hebrew
original must have been ""JSD, not ""JD? (perhaps
in a causal sense). The rendering "insolent"
scarcely fully expresses the meaning of the
Greek word, for which the German ubermu-
thig, with the additional idea of godlessness,
seems the appropriate equivalent. In the
LXX. vppio-TTjs occurs five times for JO or
I"1N3. This was probably the word used in
the original work of Ben Sira probably in the
same form as in theTargum, i"IN|np. Grotius
supposes the scene to be an assembly. Lest
he seat [or set] himself as an ambush [as
lying in wait] to thy mouth to what thou
sayest.
12. The meaning of the second clause
V. I
32-]
ECCLESIASTICUS. VIII. IX.
67
B. C.
cir. 200.
II Or,
opinion.
f Gen. 4.
1'rov. 22.
24.
1 3 Be not surety above thy power :
for if thou be surety, take care to
pay it.
14 Go not to law with a judge ;
for they will judge for him accord-
ing to his i; honour.
15 -^Travel not by the way with
a bold fellow, lest he become grievous
unto thee : for he will do according
to his own will, and thou shalt perish
with him through his folly.
16 -^Strive not with an angry man,
and go not with him into a solitary
place : for blood is as nothing in his
sight ; and where there is no help, he
will overthrow thee.
17 Consult not with a fool ; for
he cannot keep counsel.
18 Do no secret thing before a
stranger ; for thou knowest not what
he will bring forth.
19 Open not thine heart to every
man, lest he requite thee with a
shrewd turn.
CHAPTER IX.
I We are advised how to use our wives. 3 What
women to avoid. 10 And 7iot to change an
old friend. 13 Not to be familiar with men
in authority, 14 but to know our neighbours,
15 and to converse with wise men.
BE not jealous over the wife of
thy bosom, and teach her not
an evil lesson against thyself.
2 Give not thy soul unto a woman
to set her foot upon thy substance.
B.C.
cir. 200.
would be probably better represented by
translating, instead of " count it but lost,"
make as if (thou hadst) lost, whether in
the sense of pretending or of considering that
it was lost. Instead of " for " translate and.
13. and . . . consider [have thought, have
a care] that thou shalt [have to] pay.] Be
prepared for it.
14. a judge.] Bretschneider, however,
regards Kpirov as the gen. not of Kpir^s-, " a
judge," but of KpiTos, electus, egregius, prae-
stans, nobilis. A6a, " honour," " estimation."
15. bold.'] Rather, venturous or daring.
lest he become a burden [burdensome]
to thee . . . and thou shalt perish
through [together with] his folly.] Vet.
Lat. : Ne forte gravet ?nala sua in te . . . et
simul cum stuhitia illius peries.
16. with a furious [perhaps irritable]
man make not strife.] Comp. Prov. xv.
18, xxii. 24, xxix. 22, where in the LXX. also
the word 6vp.o)8t]s is used.
into a solitary place.] Rather, through
the desert.
overthrow thee.] In the sense of killing.
17. for he cannot keep a matter
secret.] \6yov are^ai undoubtedly in the
original, "QT HDD.
18. a stranger.] Probably, although perhaps
not exclusively, a non-Israelite.
bring forth engender, beget, bring into
the world : what kind of child he will bring
into the world as representing what hast thou
done.
19. lest he requite thee, <b'c] Rather, lest
he return thee ill thanks [Bissell: and
so get an ill return]. Syr. : ne te beneficio
adstringat.
CHAPTER IX.
The prudential rules for social intercourse
are here continued: and, first, in regard to
women Qvv. 1-9), the admonitions being
arranged under four particulars (vv. 1, 2 ;
3,4; 5,6; 7-9) ; secondly, with reference to
what is to be sought or else avoided in inter-
course with acquaintances. The arrangement
is as follows : first, what is to be desired in
regard to friends (v. 10); secondly, what is
not to be sought nor wished for (vv. 11, 12) ;
thirdly, what is to be actually avoided (y. 13);
lastly, again, what is to be desired (w. 14-16).
The two closing verses, which at first sight
seem difficult to arrange, form a very apt
conclusion : v. 17 referring to stanza w.
14-16, and v. 18 to the stanza of six lines in
v. 13.
1. Bretschneider designates this egregium
monitum. The Rabbis also often warn against
groundless jealousy. The reason here given
is that it might direct the mind of a wife to
the very thing feared. Bretschneider quotes
from Tibullus: Ipse miser docui, quo possit
ludere pacto.
2. On the other hand, the opposite ex-
treme is to be avoided.
Give not up thy soul to a woman,
that she set not her feet [step not,
trample not] upon thy power [authority].]
The Talmud has it : " Of three the life is not
a life : of him who hopes [looks] for the table
of his neighbour, of him over whom his wife
holds rule, and of him who is affected with
disease in his body. [To these some add, as
a fourth, him who has only one shirt.] (Bets.
32 b, and otherwise.) In ' Babh. Mets.' 75 b,
F 2
68
ECCLESIASTICUS. IX.
[v. 3 1<
B. C.
cir. 200.
a Prov. 7,
5. &C.
II Or,
playeth
upon
instru-
ments,
3 "Meet not with an harlot, lest
thou fall into her snares.
4 Use not much the company of
a woman that " is a singer, lest thou
be taken with her attempts.
5 *Gaze not on a maid, that thou
Mobii 1 ^ not ty those things that are
precious in her.
6 Give not thy soul unto harlots,
that thou lose not thine inheritance.
7 Look not round about thee in
the streets of the city, neither wander
thou in the solitary places thereof.
10. 19.
& 12. 16.
8 'Turn away thine eye from a B.C.
beautiful woman, and look not upon '
another's beauty ; for many have ?**'
been deceived by the beauty of a 2 Sam -
woman ; for herewith love is kindled Judith
as a fire.
9 Sit not at all with another man's ^g att- 5-
wife, nor sit down with her in thine
arms, and spend not thy money with
her at the wine ; lest thine heart
incline unto her, and so through thy
desire thou fall into destruction.
10 Forsake not an old friend ; for
three are enumerated who cry in vain : he
who lends money without witnesses ; he who
gets himself a lord over him, and he who is
under the rule of his wife.
4. Use not much the company of] Rather,
Be not long with.
5. We would prefer translating the second
clause : " lest thou be made to offend through
the honours paid to her;" if this meaning
of tv toI? eniTifiiois avrf/s could be established.
But it will be safer to render it: lest thou
he offended (annoyed) hy the penalties
for her, the money or other penalties on
her account, possibly with reference to Deut.
xxii. 29. This seems also to accord with the
Syriac Version. The moral code of the
Rabbis went much beyond this, and forbade
even to look at the finger of a woman, or at
her shoe, as well as to exchange any needless
words with her. Two Rabbis, shoemakers
by trade, are mentioned as extraordinary
instances of forbearing any such forbidden
gaze, even under the daily temptation of their
trade (Pes. 1 1 3 a).
7 b. For " neither wander thou in the soli-
tary places thereof" the Vet. Lat. has : " nee
oberraveris in plateis illius "perhaps after
the Syr., and reading nVOm for iTDmrt.
8. beautiful."] Rather, handsome, comely,
as referring more to form.
another's beauty.] The beauty of one who
13 another's.
deceived.] Rather, led astray.
for herewith.] Rather, and therefrom.
This and v. 9 are among the passages quoted
in the Talmud as from Ben Sira (Sanh. 100 ,
Yebam. 63 b). As bearing on the mode of
quotation in the New Testament, it is instruc-
tive to find that these Talmudic citations from
Ben Sira are not literal, but probably made
from memory. They are as follows : "Avert
thine eye lest thou be caught in her snare.
Do not resort to her husband to drink with
him wine and strong drink. For bv the
fairness of a beautiful woman manv have been
i
destroyed, ' and mighty [either in the sense
of numerous, or of strength] are all her slain'
(Prov. vii. 26)." " Many are the wounds
caused by the pedlar [who sells articles de luxe
to women], which lead to the committing of
sin, as the spark kindles the coal. ' As a
cage is full of birds, so are their houses full
of deceit' (Jer. v. 27)." The Syr. places
v. 8 after v. 9.
9. A warning against familiarity which may
lead to sin. A similar, if not the same, saying
is adduced in the Mishnah in the name of
Jose b. Jochanan (Abh. i. 5).
another man's ivife.] A married woman.
The next clause in the A. V., " nor sit down,"
&c, must be omitted. It is evidently a
paraphrastic gloss.
and be not feasting with her at
wine.] The expression (avufioXuKoirclv) pro-
bably means frequent indulgence in feasts or
entertainments where wine is drunk. We
are not to give in her honour nor to take part
in merry wine-parties with her (not necessarily
in the absence of her husband probably
rather the contrary). Fritzsche applies it to
what he calls " Pikenike," but we have not
been able to discover any trace of picnics
amongst the ancient Jews. The verb is used
for the Hebrew ^'lT in the LXX. Deut. xxi.
20, and also by Aq. ; and either as verb or
substant. for the same Hebrew word by
Theod. in Prov. xxiii. 30; by Aq., Sym.,
and Theod. in Prov. xxiii. 21, and by Aq.
and Theod. in Prov. xxviii. 7 (see the note
on the latter passage in Field's ' Hexapla ').
Schleusner {ad i'oc.) attaches to the word the
somewhat strange meaning of contending in
jokes, bandying jests.
through thy desire.] Or passion, inclina-
tion Tvvevfxari (nvevjjia here = n-1"l). For
TrvevfMiTi Clemens Alex., the Syr., Arab., and
Vet. Lat. have = aifxaTi. Comp. Lev. xx. 10;
Deut. xxii. 22 ; Prov. vii. 26, 27.
10. The verse begins a new section. The
v. ii 1 8.]
ECCLESIASTICUS. IX. X.
69
B.C.
cir. 200.
rfPs. 37. 1
&c. & 73.
3. >7-
the new is not comparable to him :
a new friend is as new wine ; when
it is old, thou shalt drink it with
pleasure.
11 (/ Envy not the glory of a sin-
ner: for thou knowest not what shall
be his end.
12 Delight not in the thing that
the ungodly have pleasure in ; but
remember they shall not go un-
punished unto their grave.
13 Keep thee far from the man
that hath power to kill ; so shalt
thou not doubt the fear of death :
and if thou come unto him, make no
fault, lest he take away thy life
presently : remember that thou goest
in the midst of snares, and that thou
walkest upon the battlements of the
city.
14 As near as thou canst, guess
at thy neighbour, and consult with B. c.
.1 cir. 200.
the wise.
15 Let thy talk be with the wise,
^and all thy communication in the 'Ps. 1.2.
law of the most High.
16 And let just men eat and drink
with thee ; and let thy glorying be
in the fear of the Lord.
17 For the hand of the artificer
the work shall be commended : and
the wise ruler of the people for his
speech.
18 A man of an ill tongue is dan-
gerous in his city ; and he that is rash
in his talk shall be hated.
CHAPTER X.
I The commodities of a wise ruler. 4 God setteth
him up. 7 The inconveniences of pride, in-
justice, and covetousness. 14 What God hath
done to the proud. 19 Who shall be ho-
noured, 29 and who not.
second clause would be more adequately
rendered: for the fresh one he who is
newly made (TvptHTfyaros; comp. Delitzsch on
Heb. x. 20) is not equal to him. The
third line gains in force by omitting (as in
the original) the words " is as." The
so-called 'First Alphabet of Ben Sira' has
the same or a similar admonition : " An old
friend deny not."
11. the glory .] In the sense of " prosperity."
12. Have not pleasure in [what is] the
pleasure of the ungodly: remember that
they will not be justified (i.e. escape
punishment as the sentence of iheir condem-
nation) unto the grave (Hades) ; that is,
punishment will surely overtake them before
their end.
13. If w, 11, 12 had indicated what a
man should not seek for nor wish, v. 13 con
tinues the same reasoning and shews what he
should actually avoid. " The man that hath
power to kill " is presumably " the sinner " of
v. 11 and "the ungodly" of v. 12, and his
" power to kill " consists in his evil example,
and in the danger accruing from his com-
panionship and from fellowship with his deeds,
which will entail such punishment on the
doer. Keep far from him, "and thou
shalt not be in the anguish of fear of
death ; and if thou approach for come to]
him, do not go wrong [err not, in the moral
sense], lest he take away [rob] thy life:
know [recognise] that thou goest in the
midst of snares, and that thou walkest on
the battlements of a city;" that is, thou art
like one who walketh on the battlements of
a city besieged such and so great is thy
danger, and so watchful must thou be.
14. The advice that follows is closely con-
nected with what had preceded: According
to thy power [to the utmost of thy power,
so far as thou canst] seek to make out
[search out] thy neighbour (to know what
he really is). " Consult " in the sense of
taking counsel.
15. Let thy conference (5iaXo-yta-/xos') be
with those of understanding.
16. Omit "and." "Let just [righteous]
men be thy table-companions" (who dine
and sup with thee).
17. In the hand o/"artificers is the work
commended.'] The skilful artificer produces
work that brings its own commendation : the
German, das Werk soil den Meister loben.
"And the ruler" perhaps, rather, the
leader "of the people is wise in speech."
18. Dreaded [a matter of fear] in his city
(is) a man glib of tongue \linguatus\ and he
that is rash [reckless, perhaps violent] in his
speech shall be hated.] Thus the two last
verses form an apt conclusion of the preceding
argument.
CHAPTER X.
The second line of chap. ix. 17 evidently
leads up to chap, x., which treats of rulers,
both good and evil. From this subject the
transition to that of pride is easy and almost
natural. Rulership and pride form the theme
of the whole chapter. Its division into two
parts is clearly marked. In Part I. Qw. 1-17)
7
ECCLESIASTICUS. X.
[v. 17.
B. C.
cir. 200.
" Prov.25
12.
A WISE judge will instruct his
people ; and the government
of a prudent man is well ordered.
2 "As the judge of the people is
himself, so are his officers ; and what
manner of man the ruler of the
city is, such are all they that dwell
therein.
3 An unwise king destroyeth his
people ; but through the prudence
of them which are in authority the
city shall be inhabited.
4 The power of the earth is in the
b. c.
cir. 200.
hand of the Lord, and in due time
he will set over it one that is profit-
able.
5 In the hand of God is the
prosperity of man : and upon the
1 person of the scribe shall he lay his lOr./ace,
honour.
6 ^Bear not hatred to thy neighbour * L <= v - 19
for every wrong ; and do nothing at
all by injurious practices.
7 Pride is hateful before God and
man : and by both doth one com-
mit iniquity.
17-
Matt. 18.
rulership and pride are viewed in relation to
God. The argument turns, so to speak, on
the alternate formula : " from God " and " be-
fore God." The first stanza, vv. 1-3 (3 x 2),
shews how a people is bound up with its
rulers. This is followed by a moral reflection,
intended to shew that this is of God's appoint-
ment, vv. 4, 5 (2 x 2). The next stanza,
i"v. 6-8 (3 x 2), reverses the reasoning, and
points out that the fate of rulers is connected
with the state of the people, and winds up
with a moral reflection on the folly of pride
and the transient character of everything
earthly, vv. 9-1 1 (3 x 2). The Part concludes
with a stanza of six verses (vv. 12-17) on the
pride of nations shewing that the origin and
the essence of pride are departure from God,
and that the issue of such pride are the Divine
judgments (2 + 4 and 4 x 2). In Part II. pride
is treated in a parenetic manner. The follow-
ing are the principal points : (1) To the
question, wherein true honour consists and
how is it to be sought, the answer is twofold :
first, positive, vv. 18-22 (2+4; 2x2);
secondly, negative: in two stanzas, vv. 23-25
and vv. 26, 27 (3x2; 2x2). (2) This is
followed by the usual caution against the
opposite extreme, vv. 28, 29 (2 x 2). (3) The
chapter concludes in a somewhat flat manner
in a stanza of two verses (vv. 30, 31 ; 2 x 2),
of which v. 30 may specially refer to theme 1,
and v. 3 1 to theme 2 of Part II.
1. A general introduction to this part of
the subject. - Judge " is used in the sense of
supreme magistrate, ruler, BBSS'; "instruct,"
ill the sense of moral guidance, discipline.
The general proposition is set forth in the
second clause of the verse: "And the
government of one of understanding
shall be well ordered."
2. As in 1-. 1. the governor is presented in
his twofold capacity, as judge and as ruler. Lit.
According to the judge of his people,
so also his officers [ministrants], and
according to the ruler of the city all
they that inhabit it.
3. unwise.] Rather, uninstructed : here
also in the moral sense, as in v. 1. The verb
answers to the Hebrew "ID 11 , and the common
rendering of "1D , and "1D1E> in the LXX. is
7ratSeva) and iraibeia. But a city shall be
upbuilt [in the sense of "flourishing"]
through the (good) understanding of
those in authority.
4. in the hand of the Lord (is) the do-
minion of the (whole) earth.] In the LXX.
(tjnvaia is the word used for nX'OQ and the
Chakl. i'J^L". Hence it must here be ren-
dered by "dominion" or "rule." "And
him who is serviceable [profitable, useful
for fulfilling God's purpose] will he raise
up in due time upon it" (upon the earth).
5. In the hand o/"the Lord is the prosperity
of a man.] I.e. his success here probably
the promotion of an individual to power.
And not only does God so promote him, but
He afterwards sustains and invests him with
His own authority. Instead of "scribe,"
rather officer or ruler; the word ypafipciTevs
here being not the scribe in the ordinary-
Jewish sense, but the equivalent for "^',
" officer " (as in Ex. v. and otherwise), which
word is in the LXX. of the Pentateuch
always rendered by ypap/xarevs, or (in Deut.)
by a compound of it.
6. Transition to the next subject. The
fate of rulers and kingdoms is connected with
the state of the people.
every wrong.] Rather, any wrong.
and do not anything at all in works
of violence.] Probably in the sense: when
violence is wrought against thee. This rather
than that a person should not resent wrong
by violence.
7. Hate fid before God and before men is
pride.] The next line is difficult, and we
render it with some hesitation: and accord-
ing to both (i.e. in the judgment both of
God and man, e| dfKporepwu') it (pride)
v. 8I4-]
ECCLESIASTICUS. X.
7 1
B.C.
cir. 200.
8 Because of unrighteous dealings,
injuries, and riches got by deceit,
the kingdom is translated from one
people to another.
9 Why is earth and ashes proud ?
There is not a more wicked thing
than a covetous man : for such an
one setteth his own soul to sale ;
because while he liveth he casteth
away his bowels.
10 The physician cutteth off a
long disease ; and he that is to day
a king to morrow shall die.
11 For when a man is dead, he
B.C.
cir. 200.
shall inherit ^creeping things, beasts,
and worms.
12 The beginning of pride is when jj Isau I4
one departeth from God, and his
heart is turned away from his
Maker.
13 For pride is the beginning of
sin, and he that hath it shall pour out
abomination : and therefore the Lord
brought upon them strange calamities,
and overthrew them utterly.
14 ^The Lord hath cast down the d '1 Sam.
thrones of proud princes, and set up Luke r.
the meek in their stead.
52.
shall commit wrong [offend wrong].
Bretschneider regards the it- as = evavri.
Grotius would read els dpfpore povs ; but this
is to cut rather than unravel the knot.
Pride is not only hateful before God and
men, but it issues in what is wrong accord-
ing to God and man.
8. This idea is now further developed :
"Because of unrighteousness, violence,
and wrongly gotten wealth" (greed of
wealth ?). Such are the moral reasons which
by the judgment of God and through the
instrumentality of men lead to national
decline.
9. All the calamities mentioned in v. 8 are
really the consequences of that pride to which
v. 7 refers. But for such pride there is
assuredly no reason. " Why is earth and
ashes proud?'' what is it proud of? The
next two clauses in the A. V. (" There is not
. . . soul to sale ") must be omitted. Their
place is, if anywhere, at the close of v. 8.
The last line is, if we rightly understand it,
not only realistic, but coarse. The question
what man has to be proud of is answered by
this ironical suggestion: for in life [while
he liveth] he casts out [or according to
the other reading : I cast out?] his bowels.
Lindius, " eppi\f/a pro eppL^e ut in pluribus
codicibus." Alex., 157, 248, Co., eppi^rav ;
Vetus Lat., Orig., projecit ; but most modern
critics adopt the Vat. reading eppiyj/a, " I cast
out." The rendering of Fritzsche seems far-
fetched : " For in life [while he liveth] I have
cast down [upset, shaken] his inward or-
ganism." Syr. : cujus latera, dum vivit, vermes
perrepunt. Arab. : e quo vermes scaturiunt
dum vivlt. These variations shew at least
the difficulty of the passage. It is not im-
possible that, as has been suggested, the
Greek depends on a misreading of the original
Hebrew: HDI, jacere , dejicere, for DO"), tabes-
cere. Yet, on the whole, the rendering pro-
posed (which refers to the ordinary fluxus
corporis) seems to us the most likely.
10. a long disease, the physician jokes.]
This either in the sense that he ironically
refers to it as such, or else that he speaks of
it lightly, as a long disease or weakness ; while
in truth he who to-day is a king will even
to-morrow be dead. This would give good
sense. But the Syr. clearly shews us not
only what the original bore, but how the
error in the Greek version arose. The Syr.
has in the first clause : " To-day he walks,"
instead of the Greek : " to-day a king." As
pointed out by Mr. Margoliouth, the Hebrew
was ^n or IJ^D, "he walketh," which the
Greek misread ">Q12, " a king." The correct
rendering of v. 10 b is therefore: Yea, he
walketh to-day, and to-morrow he shall
die.
11. Such shall be his portion. This and
v. 10 b has been erroneously regarded as
referring to Antiochus Epiphanes (1 Mace,
vi. 8,9; 2 Mace. ix. 9), and hence as a later,
spurious addition. But the restoration of
10 b from the Syr. leaves no room for such a
conjecture.
12. The verse opens the stanza (yv. 12-
17), which treats specially of pride, and more
particularly of national pride, as appears from
vv. 14-17. Indeed, pride had all along been
the subject of moralising. Comp. v. 7. In
v. 12 the source of pride is pointed out.
13. The better reading is: For the be-
ginning of pride is sin. The reading of
the A. V. is that of 248, Co., Syr., Chrysost.
strange calamities. ~\ Rather, unexpected,
unwonted, marvellous. The verb (jrapa-
So|d^od) stands in LXX. Deut. xxviii. 59
for NvDH, and the word generally bears this
meaning in the LXX., whether sensu bono or
malo.
14. The verse points out the final issue,
and at the same time accounts for the extra-
ordinary calamities referred to in v. 13. Omit
" proud," and in the second clause " up."
'2
ECCLESIASTICUS. X.
[v. 1525.
r.. c.
cir. 200.
II Or,
imstable
genera-
tion.
15 The Lord hath plucked up the
roots of the proud nations, and planted
the lowly in their place.
16 The Lord overthrew countries
of the heathen, and destroyed them
to the foundations of the earth.
17 He took some of them away,
and destroyed them, and hath made
their memorial to cease from the
earth.
18 Pride was not made for men,
nor furious anger for them that are
born of a woman.
19 They that fear the Lord are a
sure seed, and they that love him an
honourable plant : they that re-
gard not the law are a dishonour-
able seed ; they that transgress the
commandments are a " deceivable
seed.
20 Among brethren he that is B. c.
chief is honourable ; so are they that - '
fear the Lord in his eyes.
21 The fear of the Lord goeth
before 'the obtaining of authority : i Or, prin-
but roughness and pride is the losing' '
thereof.
22 Whether he be rich, noble, or
poor, their glory is the fear of the
Lord.
23 It is not meet to despise the
poor man that hath understanding ;
neither is it convenient to magnify a
sinful man.
24 Great men, and judges, and
potentates, shall be honoured ; yet
is there none of them greater than
he that feareth the Lord.
25 ''Unto the servant that is wise e Prov.
shall they that are free do service : 1? ' "
16. countries of the heathen.] Rather, lands
of nations. But the Syr. here offers a
more correct translation, at least in i\ 15.
It reads in v. 15, instead of "nations," and
in v. 16, instead of "the heathen," "the
proud," which suits the context better. The
Syr. may have vocalised W 1 ^ and the Greek
D'3 or more probably the one read D*N3,
the other D'13. The Syr. rendering is sup-
ported by 248 and the Vet. Lat. in v. 15,
but not in -v. 16.
17. He took some of them away.] Thus, if
we read with A.C.S., when we may either
read with the Compl. e' uvtwv or correct
avrovs (as A.S. 2 and six other Codd. C. has
aiirui). The Vat. has ti]pavev e' uvtuiv, "he
made waste," dry, "some of them" = 3 v inn,
^'2* (Fritzsche). In that case the reference
in the next clause, he destroyed them
aiTovs), would be to the inhabitants. On
the whole, this gives the better meaning.
18. This verse begins Part II., with mani-
fest, though somewhat loose, reference to
what had before been said of nations.
not made.] Lit., " not created "pride is
personified. The outcome of it is : " furious
anger " (passionate anger).
of a woman.] Rather, of women.
19. The A. V. here follows the Compl.
and 248, probably representing what origin-
ally had been a marginal gloss. In its place
must be substituted from the Alex, and Vat.
(also in part quoted by Orig. ' c. Cels.' viii.
50): What generation [lit. " seed," jni]
is honoured? The generation of man.
What generation is honoured? They
that fear the Lord. What generation
is unhonoured? The generation of
man. What generation is unhonoured?
They that transgress the command-
ments. Thus man may either attain to high
dignity or the opposite, according to his
relation towards God.
20. In the midst of [among] brethren,
he that is chief among them [their chief]
is honoured.
in his eyes.] i.e. in the eyes of God.
21. This verse (found in 106, 248, Co., at
the end of v. 20) must be omitted.
22. Whatever the outward condition of a
man, that which alone constitutes glory is
the fear of God. This is shewn in detail in
the following verses (23-25). Indeed, the
connexion of v. 22 with the next stanza is
so close that it is not easy to separate them.
23. This verse follows as a corollary from
v. 22. " Meet " = right, righteous.
a sinful man.] Lit. a man, a sinner.
Drusius thinks the use of the word " man "
(avSpa) indicates a rich man [so also the
Syr.], since people generally hold a rich man
in honour, though he be a sinner. But
perhaps we should not conline the idea to
wealth, but extend it to all those outward
distinctions to which men pay regard, irre-
spective of character and conduct. He is
but a man, and as such must be judged
according to v. 22. "Understanding," in
the true sense, as opposed to " sin."
25. wise.] In the same sense as " under-
standing " in i\ 23: "Will not grudge:"
rather, will not murmur (the verb occurs
2 6 2.]
ECCLESIASTICUS. X. XI.
73
B. C.
cir. 200.
f 2 Sam.
12. 13.
Prov. 13.
Prov.
12. g.
y
and he that hath knowledge -^will
not grudge when he is reformed.
26 Be not overwise in doing thy
business ; and boast not thyself in the
time of thy distress.
27 -^Better is he that laboureth,
and aboundeth in all things, than he
that boasteth himself, and wanteth
bread.
28 My son, glorify thy soul in
meekness, and give it honour accord-
ing to the dignity thereof.
29 Who will justify him that sin-
neth against his own soul ? and who
will honour him that dishonoureth
his own life ?
30 The poor man is honoured for
his skill, and the rich man is honoured b. c.
r , . . , cir. 200.
for his riches.
31 He that is honoured in poverty,
how much more in riches ? and he
that is dishonourable in riches, how
much more in poverty ?
CHAPTER XI.
4 We may not vaunt or set forth ourselves, 8
nor answer rashly, 10 nor meddle with many
matters. 14 Wealth and all things else
are from God. 24 Brag not of thy wealth,
29 nor bring every man into thy house.
ISDOM lifteth up the head
11 of him that is of low de- *Ox,o/the
gree, and' T maketh him to sit among owy '
fa ' O " Gen. 41.
great men. 4 o.
2 Commend not a man for his Ddn ' 6 ' 3 "
w
seven times in the N. T.). The words
" when he is reformed," although occurring
in the Syr. and Vet. Lat., should be omitted.
Comp. Prov. xvii. 2.
26. Another species of pride. It probably
refers to a man who imagines himself superior
to doing his own plain work too wise or
clever for it and afterwards claims merit
and piety when failure and distress supervene.
For " be not overwise " the Syr. has " be not
slow," which the Vet. Lat. reproduces, al-
though in the second clause [for " beast net
thyself," which it transfers into the first
clause].
28. honour thy soul.'] Honour thyself
proper self-esteem.
dignity.'] Rather, worth.
29. The sinning here referred to springs
from want of proper self-esteem, from undue
self-depreciation.
30. 31. See introductory remarks to the
chapter.
CHAPTER XI.
The previous chapter had suggested the
contrast between the seeming and the real
appearance and fact. This is the subject of
ch. xi., the moral being to avoid rashness and
inconsiderate judgment in regard to what we
see (vv. 2-6), what we hear (vv. 7-9), and
what we do (vv. 10-13). This concludes
Part I. In it the writer had already by im-
plication pointed to the Lord as the only
Source of all good He whose giving alone
bestows what is real. This forms now the
theme of Part II. (beginning with v. 14).
The argument may be thus summarised:
Not the appearance of outward possessions,
but the judgment of the Lord (vv. 14-21);
not the present and immediate sequences
that which appears but the final arbitrament
as determined by God (vv. 22-24), when
there shall be a final adjustment of things
(vv. 25-28), and that which before God was
all along the real shall also outwardly be ex-
perienced and become apparent. The last
stanza, beginning with v. 29, seems more
naturally to belong to ch. xii., unless indeed
we were to consider it as another species of
that which presents itself to us in outward
lite, and in regard to which we require to be
warned. Thus the chapter would consist of
two parts, each of thirteen verses (as vv. 1 5
and 16 in Part II. must be omitted). Part I.
would comprise three stanzas (vv. i-6 r
3x2+4 + 2x2 lines; vv. 7-9, 3x2 lines;
vv. 10-13, alternately 4, 2 and 4, 2 lines).
Part II. would be similar in its arrangement,
having also three stanzas (vv. 14-21, omitting
vv. 15, 16 in the A. V., or 3x2 + 4 + 2 + 4
lines; vv. 22-24, 3x2 lines; vv. 25-28,
4X 2 lines). The last stanza in the chapter
(vv. 29-34) we prefer regarding as part of
chap. xii.
1. This verse seems really to belong to the
previous chapter, but it may have been placed
at the beginning of chap. xi. as an apt intro-
duction. The better reading of the first clause
is no doubt the Alex, [also C.S. (X), 248,
and seven other Codd.], which has avrov after
KctpaXi'iv. Translate: The wisdom of the
humble [modest] shall lift up his head,
and make him to sit among great men.
There are so many Rabbinic sayings to the
tame effect that this sentiment may be almost
regarded as a Jewish axiom.
2. Commend not.] Praise not, make not
much of him. The writer had probably
1 Sam. xvi. 7 in view, for the Vat. reading
atVeVfi? we must certainly adopt the Alex,
(supported by many others) alpearjs. " His
74
ECCLESIASTICUS. XI.
[v.
12.
B. C.
cir. 200.
* Acts 12.
21.
c Ps. 139.
14.
IIGr.
tyrants.
<f 1 Sam.
IS- 28.
Ksther 7.
ro.
' Dcut. T J.
14. & 17.
6.7-
beauty ; neither abhor a man for his
outward appearance.
3 The bee is little among such as
fly ; but her fruit is the chief of
sweet things.
4 b Boast not of thy clothing and
raiment, and exalt not thyself in the
day of honour : for 'the works of the
Lord are wonderful, and his works
among men are hidden.
5 Many kings have sat down upon
the ground ; and one that was never
thought of hath worn the crown.
6 '''Many mighty men have been
greatly disgraced ; and the honour-
able delivered into other men's
hands.
7 ''Blame not before thou hast
examined the truth : understand first, p. C.
I , , , Cir. 200
and then rebuke.
8 -^Answer not before thou hast -^ Prov.
heard the cause : neither interrupt x
men in the midst of their talk.
9 Strive not in a matter that con-
cerneth thee not; and ^sit not 'in *Ps. i. ri
judgment with sinners. iOr,**
i\ it 111 -i judgment
10 My son, meddle not with many of sinners.
matters : for if thou meddle much,
thou shalt not be innocent ; and if
thou follow after, thou shalt not
obtain, neither shalt thou "escape by n Or,
escape
eeing. hurt.
11 h There is one that laboureth, ' Prov.
10. 3.
Matt. 19.
and taketh pains, and maketh haste, -'
and is so much the more behind.
22.
Tim.
12 Again, there is another that is - 9-
outward appearance;" i.e. because of its
unattractive character.
3. Before /xeXtcro-a the article should be
inserted, with C, H, and many authorities.
(Gomp. Chrysost, ' Horn. 20 in Eph. v.')
4. Boast not in the putting on of
clothes.] Or else, as in the A.V., " of thy
clothing and raiment." The reference is to
outward prosperity. The Syr. very curiously
renders the first two lines: "deride not him
who is dressed in rags, nor despise him whose
throat is bitter." If the latter sentiment
seems Hebraic, the former is scarcely in
accordance with Jewish thought. Indeed a
Rabbinic work (comp. Zunz, ' Gottesd. Vortr.'
p. 104) quotes as from Ben Sira the following
sentence (found also in ' Der. er. Z.' towards
the end of the last ch.) : " The adornment
(splendour) of God is man ; the adornment
of man is his dress." And this agrees with
many Rabbinic sayings in which attention
to dress is enjoined on the sages. Lines
c and d give the reason for the warning in
lines a and b. God may send sudden re-
versal in punishment of our pride, or else the
prosperity of which we boasted may be only
apparent and temporary. Verses 5 and 6
carry out this idea.
7, 8. Before thou blamest, examine
[omit "the truth"]: consider first.'] This
perhaps rather than "understand first." In
Babha B. 98 b, we find the following as a
quotation from the book of Ben Sira [the
last clause in it we italicise to mark the
quotation from Ecclus. xi. 8 b] : " Everything
have I weighed in the balances, and I have
not found anything lighter than bran (^3-lD
the husks which fall off from the flour in the
mill), yet lighter than bran the bridegroom
who lives in the house of his father-in-law;
and lighter than such bridegroom a guest
who brings a guest ; and lighter than such
guest he who returns answer before he has
heard, and interrupt not in the middle of a
discourse"' [speech]. Comp. Prov. xviii. 13.
9. of sinners.'] That is, where sinners sit
in judgment.
10. From rashness as to what we see and
hear the writer proceeds to rashness in what
we undertake and do.
Son, let not thy deeds [undertakings,
aims] he about many things.] TheA.V.
gives the sense correctly.
for if thou completest.] That is, if thou
art successful. This seems to suit the sense
and context better than " if thou multiply ; "
viz. if thou engage in many pursuits. The
alternative would be : success and failure are
here to be equally deprecated. Success will
involve what is morally blameworthy ; failure
will be disastrous.
if thou pursuest [seekest after, folio west
after, viz.. these various objects], thou shalt
not overtake [seize, catch]; and if thou
runnest away, thou shalt not escape.]
Viz., blame, or else damage. Success involves
guilt, the pursuit will lead to failure, and even
if abandoned it will involve damage.
11. This verse further illustrates the latter
part of v. 10, while w. 12, 13 refer to the
first two lines in v. 10, shewing, in oppo-
sition to that haste after many things which
involves guilt, that the blessing of God en-
richeth and exalteth those who are apparently
not prosperous but pious and content to wait
upon God. Verse 1 1 reads better by omit-
ting the word " one." It tells us that speed
is not success.
1321.]
ECCLESIASTICUS. XL
75
B. C.
cir. 200.
' Job 42.
1 Sam.
7-
fob I. 21.
Czek. 2S.
:,&C.
slow, and hath need of help, wanting
ability, and full of poverty; 'yet the
eye of the Lord looked upon him for
good, and set him up from his low
estate,
13 And lifted up his head from
misery ; so that many that saw it
marvelled at him.
14 ^Prosperity and adversity, life
and death, poverty and riches, come
of the Lord.
15 Wisdom, knowledge, and un-
derstanding of the law, are of the
Lord : love, and the way of good
works, are from him.
16 Error and darkness had their
beginning; together with sinners : and
to to to
evil shall wax old with them that
glory therein.
17 The gift of the Lord remain-
eth with the godly, and his favour b. c.
bringeth prosperity for ever. cir^oo.
18 There is that waxeth rich by
his wariness and pinching, and this is
the portion of his reward :
19 Whereas he saith, T have found ! Luke 12.
rest, and now will eat continually of "
my goods ; and yet he knoweth not
what time shall 'come upon him, and 11 Or, pass.
that m he must leave those things to > n p 5 . 49 .
others, and die. I4 4
20 "Be stedfast in thy covenant, Matt,
and be conversant therein, and wax IO ' 22 "
old in thy work.
21 Marvel not at the works of
sinners ; but trust in the Lord, and
abide in thy labour : for it is an
easy thing in the sight of the Lord
on the sudden to make a poor man
rich.
12. On the other hand, "There is that
is slow and hath need of help, is inferior
in strength and aboundeth in poverty,"
&c. It seems a mistake to regard (with
Fritzsche) the person here described as one
who is idle or wanting in energy. Such an
one could not be represented as receiving
Divine help the argument is not in support
of fatalism, but intended to shew the supe-
riority of moral worth.
yet.~] Rather, and.
13. Omit " from misery," and again,
" that saw it ; " translate the last clause :
and many marvelled at him.
14. 17. Here begins Part II., which
presents the other aspect : so to speak, the
Divine view-point. In v. 14 the general
principle is laid down; in v. 17 it is added
that what God so giveth [or else His " good
will " and " good pleasure;" see i. 10] to the
godly is not merely seeming and transient, as
is the prosperity of the wicked, but abiding.
(Verses 15 and 16, which are wanting in all
the best MSS., and disturbing, must be omitted,
although occurring in the Syr. and the Vet. Lat.)
18-21. These verses contain an antithesis
two verses (18, 19: 2 + 4 lines) concern-
ing the rich fool being opposed to two other
verses concerning the poor who is pious
(20, 21 : 2 + 4 lines).
19. The A. V. and commentators close v. 1 8
with a colon, and regard v. 19 as indicating
what is "the portion of his reward." But
we would suggest that i<. 18 closes with a
full stop, and that t\ 1 9 constitutes a separate
sentence, complete in itself. Probably the
Hebrew original, as has been suggested, bore :
VT 161 . . . nS3 a well-known Hebrew
t : : T :
construction (for the instances of this use of
2 see ' Noldii Concord. Partic.'). The trans-
lator rendered the Hebrew N 1 ?! . . . 112X2
literallv, iv ra el-nelv . . . kci\ ovk. The
Hebraism iv ra with infinitive is of frequent
occurrence in 'the N. T. (see Vorstius, ' de
Hebraism. N. TV c. xxxii.). It is also met
with in our book (Ecclus. iv. 9, vii. 9, x. 11,
xlvi. 5). The meaning is: While [or al-
though] he saith (viz. in his heart) . . .
and now will eat of my good things, and
knoweth not [or yet knoweth not Kaiior
8i] what time shall pass. Comp. our
Lord's parable of the rich fool (St. Luke xii.
16, Sec). Similar sentiments are expressed
in Rabbinic writings. Thus in the Midr. on
Eccles. i. 4 : "In this world one man builds
a house and another inhabits it, one planteth a
garden and another eateth the fruit thereof."
Comp. also the Midr. on Eccles. ii. 1.
20. thy covenant^ Viz. with the Lord.
Grotius "here rightly reminds us of Neh. ix.
38.
and have thy conversation in it
(6/xiAeu/, Schleusner = *f?nnn ; for the use
of the word, see LXX. Pro v. xxiii. 31).]
Do thy work quietly and godly to old age.
21. Marvel not, fo-'c.'] Either in the sense
of marvelling at what a sinner doeth, so as
to be disturbed in the quiet pursuit of duty
or in the stedfastness of faith ; or else :
marvel not at the success of his works.
According to the better reading, the last
7<5
ECCLES1ASTICUS. XI.
[V. 2 2 2 8.
Mai. 3.
B.C. 22 The blessing of the Lord is in
- ' the reward of the godly, and sud-
^ew/rj. a denly he maketh his blessing to
flourish.
23 Say not, "What profit is there
of my service ? and what good things
shall I have hereafter ?
24 Again, say not, I have enough,
and possess many things, and what
evil can come to me hereafter ?
25 In the day of prosperity there
is a forgetfulness of affliction : and
in the day of affliction there is no
more remembrance of prosperity.
26 For it is an easy thing unto the
Lord in the day of death to reward a
man according to his ways.
27 The affliction of an hour
maketh a man forget pleasure :
and in his end his deeds shall be
discovered.
28 Judge none blessed before his
death : for a man shall be known in
his children.
c. c.
cir. 200.
clause must be rendered: "quickly of a
sudden to make a poor man rich." The
moral of this verse can scarcely be considered
elevated.
22. The blessing of the Lord is for reward.]
Or more simply, is the reward. The
Hebrew had here no doubt 3, which was
literally translated by iv. for this use of 3,
see Ewald, ' Lehrb.' 2 17/ and 299 b.
suddenly.'] Literally, in a swift hour. It
has been suggested (by Mr. Margoliouth)
that the Hebrew original had in both lines
the word }\f?n, " the blessing of the Lord
.... his blessing ; " but that there was a
mistake in translating the second }'Sn bv
etXoyia, and referring it to God. In that
case the word would have been used in the
sense of " business," " undertaking," " en-
deavour." In fact there would be a play on
the word }'Qn, and the meaning of the Hebrew
original would have been: The blessing of
the Lord for reward (in reward) of the
godly, and rapidly He maketh his (the
man's) business (undertaking) to nourish.
This seems to accord with the previous verse.
On the arrangement of this (yv. 22-24)
and the following stanza {yv. 25-28), see
the introductory remarks. The Syr. omits
w. 22-27 b.
23. Say not, What need have I?] The
tempting suggestion that the Hebrew original
rendered by ri's 1<tt'i finv xp( ' rnay have been
pen HO, is forbidden by the circumstance
that although the LXX! twice render }'3n,
" pleasure," desiderium, by xP eia (J er - xx ''-
28, xlviii. 38), yet the uniform use in the
Book of Sirach is different. It occurs in it
nineteen times seventeen times in the sense
of "need," only once fxxxii. 2, or rather
xxxv. 2) in the sense of " business " (work),
and once doubtfully so (iii. 22). We there-
tore feel constrained to adopt the common
usage of the word. The words in the A. V.
" in my service" must be omitted.
and what good things shall I have from
now ?] I.e. in the immediate present.
24. Similarly the opposite extreme must
be avoided. "Say not, I have what is suffi-
cient: and what evil shall befall me from
now]" in the immediate present. Omit the
words in the A. V., " and possess many things."
25. If in the previous verses the author
displayed a considerable knowledge of human
nature, his philosophy is weak and his the-
ology poor in the last stanza (yv. 25-28),
which gives a kind of general summary and
application of the teachings of this chapter.
Past sufferings will be forgotten by the
righteous when prosperity cometh, and the
opposite will be the case with the wicked. In
his displeasure at not being invited to a feast,
a Rabbi is said to have written to his colleague
on the day of his son's marriage: " After all
thy joy, death ; and what advantage hast
thou then of thy joy ? " (Midr. on Ecc'.es. i.
3.) And it was a common saying that a man
did not depart out of this world till he had
had at least half of his wishes (a. s. i. 13).
Some retribution wouid come in the end to
the wicked. None therefore was to be pro-
nounced blessed before his death.
28. and in his children shall a man be
known.] That is, either generally his punish-
ment would overtake him in the fate of his
children, or else, even if he should die un-
punished, yet his character will appear in his
children and his punishment in their punish-
ment. The Rabbis express similar notions
as to sins of the parents leading to physical
and moral consequences in their children ;
while, on the other hand, it was a common
saying that before the sun of one righteous
person set that of another rose. This was
said with reference to the birth of pious sons
on the day that a pious father died (Midr. on
Eccles. i. 5). The curious idea also prevailed
that a son is commonly like his maternal
uncle (Baba B. no a. In general, as to
children being morally either like or unlike
their parents, see Midr. Shir Hash. 1 a, b).
But, apart from all this, what most painfully
impresses us in w. 25-28 is the marked
absence of anv reference to another life.
2 9 I.]
ECCLESIASTICUS. XI. XII.
B
cir.
C.
200.
29 Bring not every man into thine
house : for the deceitful man hath
many trains.
30 Like as a partridge taken [and
kept] in a cage, so is the heart of the
proud ; and like as a spy, watcheth
he for thy fall :
31 For he lieth in wait, and turneth
good into evil, and in things worthy
praise will lay blame upon thee.
32 Of a spark of lire a heap of
coals is kindled : and a sinful man
layeth wait for blood.
33 Take heed of a mischievous
man, for he worketh wickedness ;
lest he bring upon thee a perpetual
blot.
34 Receive a stranger into thine
house, and he will disturb thee, and
turn thee out of thine own.
CHAPTER XII.
2 Be not liberal to the ungodly. 10 Trust not
thine enemy, nor the zvickcd.
//
B.C.
cir. 200.
w
HEN thou wilt do good, a
"know to whom thou doest 7 .V''
29. With this verse chap. xii. manifestly
begins. The first line is quoted in the
Talmud (Yeb. 63 ; Sanh. \oo b) as from
the book of the Son of Sira : " Exclude
many from within thy house, and bring not
every one to thy house." With this may be
compared this other saying : " Never let a
man multiply (let him not have many) inti-
mate friends in his house" (Ber. 63/7; Sanh.
1 00 b). The second clause should be rendered :
for many are the wiles (insidia?) of the
deceitful. For SoXi'ou, 106, 248, Co. read
8ia[36\ov a strange gloss.
30. The mention of tricks and wiles leads
up to what seems in its present form an
un-Jewish simile, since, although Aristotle
speaks of it ('Hist. An.' ix. 8), we cannot
recall any Jewish reference to the training of
partridges as decoys. The first clause should
be rendered: A decoy-partridge in a
basket. KtipraWos occurs in four passages
in the LXX., each time representing a different
Hebrew word, but all meaning " basket."
The word has also passed into Rabbinic
writings as ^915 and Xn^B*lj2 (Babha
Mets. 42 a; Babha B., 74^7 ; T and'in Ber. R.
60, Vayy. R. 25). [Bochart ' Hieroz.' Part
II., b. i., ch. 13 has a whole chapter on this
verse in Ecclus.]
so the heart of the proud [ynepfjcjiavos, in
the O. T. sense of proud = wicked (just as
" meek " = pious) answering to the Hebrew
IT or nSJ ; indeed our verse seems based on
Ps. cxl. (LXX. cxxxix.) 5, where the LXX.
so render D'KJ]; and as the spy that
watcheth [looketh out] with a view to
(for) the fall (eVijSXeVei).] As already
stated, the illustration is based on Ps. cxl.
5,6.
31. And on things worthy of praise choice
[excellent] things will he put a blemish.]
He will affix to them, find in them a blemish,
P-upos, the DIE) of the Levitical law (and
otherwise in the O. T.), maeulam. If even in
the O. T. the word was used to indicate a
moral spot or blemish (Job xi. 15 ; xxxi. 7),
it is frequently so applied by the Rabbis, as
in the following appropriate saying : " he that
is proud is one who has a blemish " (DIE b]}2
Nin), Meg. 29 a. The Syr. has instead of
this a different verse.
33. Take heed of an evildoer, for he work-
eth ^wickedness.'] In the sense of struo or
machinor ; not so much as regards his own
conduct, but what he deviseth and prepareth.
34. Receive a stranger [rather: take a
stranger, viz. to live with thee] : . . . and he
ivill distract thee with disturbances
and estrange [alienate] thee from thine
oavn from thine own family. This con-
struction rather than "turn thee out of
thine own," viz. property accords with the
context, and is established by its occurrence
in Jos. 'Ant.' iv. 1, 1 (about the middle).
There is evidently here a word-play between
the dWorpios, " the stranger," whom we are
not to take into our house, and its conse-
quence, that he will make us a stranger to
our family : oVaXXoT/jiaxrei o~e tup idicov cov.
CHAPTER XII.
The chapter with which, as previously
stated, the concluding stanza of ch. xi. should
have been joined, treats of our dealings with
others. Ch. xii., as in our A. V., consists of
three stanzas, each of six verses, which mav
be roughly headed as follows : To whom to
do good, and to whom not to do it (stanza 1,
w. 1-6); the reasons for this advice (stanza
2, wu. 7-12); the consequences of neglect-
ing such advice (stanza 3, -w. 13-18). Each
of the first two stanzas might be headed,
Give unto the good; and stanza 3, If thou
doest otherwise, thou wilt have thyself only
to blame. Lastly, each of the three stanzas
may be subdivided into two shorter stanzas,
each of three verses, which respectively mark
progression in thought.
1. This verse forms a general introductory
/
8
ECCLESIASTICUS. XII.
[v. 2 8.
B.C. it; so shalt thou be thanked for thy
r. 200. 1 r
benefits.
2 Do good to the godly man, and
thou shalt find a recompence ; and
if not from him, vet from the most
High.
3 There can no good come to him
that is always occupied in evil, nor to
him that giveth no alms.
4 Give to the godly man, and
help not a sinner.
5 Do well unto him that is lowly,
but give not to the ungodly : hold
back thy bread, and give it not unto
him, lest he overmaster thee thereby :
for [else] thou shalt receive twice as
much evil for all the good thou shalt
have done unto him.
6 For the most High hateth sin-
ners, and will repay vengeance
unto the ungodly, and keepeth them
against the mighty day of their
punishment.
7 Give unto the good, and help
not the sinner.
8 A friend cannot be known in
B. C.
cir. 200.
statement as it were, the text. Instead of
the first clause, " When thou wilt do good,
kno-v" &c, the Syr. has: "If thou doest
good to one who is evil, thou doest nothing "
evidently a confusion of JH and JH. And
there will be thanks for thy benefits
beneficia, "good doings."
3. The meaning of this verse is extremely
difficult, and we may conjecture that either
the Greek translator did not properly under-
stand the Hebrew original, or that by an
attempted literalism he clumsily rendered it
into Greek. In either case our commenta-
tion must be somewhat conjectural.
There are not benefits [perhaps DvlDJ
D*31D, or else DHDP1 in the sense that there
is not room for them, they are not in place,
hence they should not be shewn] (in regard)
to him who is continuous in evil [per-
haps JTO 1*DnD, or else JTQ ^OnDS, in the
later usage of that word], nor [in regard] to
him who (himself) bestoweth not alms.']
The original may have had D^tJ'O, which
bears the twofold meaning of bestowing and
retributing (the older Siracide viewing it in
the latter, the younger Siracide taking it in
the former sense) ; or it may have been T'OJ
K?pn, or even blOJ xfoffQ for all these ex-
pressions occur, while in Rabbinic thought
HDH m?*E>:n npYi are always most closely
connected.
4. This verse presents a sad contrast to the
words of our Lord, St. Matt. v. 42-48. But
the saying of the Son of Sirach is entirely in
accordance with Rabbinic views. It occurs
in the so-called ' First Alphabet of Ben Sira'
in the following form : " Do not good to the
evil, and evil shall not befall thee " (comp.
Paul Fagius, ' Sent. mor. Ben Syrae,' c. com-
ment, ix.). It is also found as a proverb in
several of the Midrashim (Ber. R. 22; Vayy.
R. 22 ; Midr. on Eccles. v. 9) in the form
just cited, and also in the following : " If thou
doest good to the evil, thou hast done evil."
In the Midr. on Eccles. v. 9 it occurs (among
a number of legendary illustrations) in con-
nexion with the story of a man who, having
seen a bird restoring another to life by means
of a certain herb, took it with the view of
raising the dead in Palestine. By the way
he saw a dead fox, on whom he made success-
ful experiment of his herb. But when he
afterwards applied the same cure to a dead
lion, the latter straightway rent him in pieces.
In the Syr. vv. 4 and 5 are inverted.
5. Do iveli] Rather, do good.
loavly.] In the moral sense = pious.
hold back.] Probably the Hebrew JWO, as
Fritzsche suggests.
thy bread.] Rather, his bread, but in
the sense of "the bread which thou givest
him." " Bread " is here used in the sense of
sustenance or support, like the Heb. DIT>.
The meaning of v. 5 c seems to be : lest by
giving him assistance thou furnish him only
with the means of injuring thee ; and then the
consequences will be as described in clauses//
and e. Bretschneider regards vv. 5-7 as a
later addition, chiefly because v. 7 repeats
v. 4. But each of these verses begins a new
stanza and serves as text to it, and the repe-
tition in v. 7 only renders the advice more
emphatic.
6. For.] Rather, For also; a vindica-
tion of the sentiment expressed in v. 5, very
different in spirit from Rom. xii. 19-21.
The last part of the verse in the A. V.
(beginning with " and keepeth," &c.) must
be omitted.
7. Another stanza begins with the same
heading as the former (v. 4).
8. A friend cannot be tested.] The A. V.
adopts the rendering of the Vet. Lat. agnos-
cetur, the reading being emyvcoo-Orjo-eTai, with
106, 253 ; the Alex, has eft/dX^crerai. But
there is no occasion for departing from the
9 14-]
ECCLESIASTICUS. XII.
79
B.C.
cir, 200.
prosperity : and an enemy cannot be
hidden in adversity.
9 In the prosperity of a man
enemies will be grieved : but in
his adversity even a friend will
depart.
io Never trust thine enemy: for
like as "iron rusteth, so is his wicked-
ness.
1 1 Though he humble himself, and
go crouching, yet take good heed and
beware of him, and thou shalt be
unto him as if thou hadst wiped a
lookingglass, and thou shalt know
that his rust hath not been altogether
wiped awav.
12 Set him not by thee, lest, when
he hath overthrown thee, he stand up
in thy place; neither let him sit at thv
right hand, lest he seek to take thy
seat, and thou at the last remember
my words, and be pricked therewith.
13 Who will pity a charmer that
is bitten with a serpent, or any such
as come nigh wild beasts ?
14 So one that goeth to a sinner,
and is "defiled with him in his sins
who will pity ?
b. c.
cir. 200.
Or,
mingled.
Vat. reading, (KiKi]di]<reTai. We feel con-
vinced that the Hebrew word so rendered
was KTT, which the LXX. render by e/cSiKt'w
in Deut. xviii. 19. In our passage the Heb.
word would be used in the sense of " search
out," " test," " prove." Comp. the similar
use of SiKaicodeis in Aesch. ' Ag.' 393. For
"cannot" in both clauses, rather shall
not.
9. enemies ivi/l be grieved. ~\ Rather, his
enemies are in sorrow. For the second
clause comp. Prov. xix. 4, 7.
nvill depart^] Rather, will separate
himself. There seems little doubt that the
original had "112'' "injTlO, as in Prov. xix. 4,
which must be rendered: "but the poor
his friend separateth himself." (The R. V.
misses the meaning alike in text and margin ;
comp. Nowack ad loc.)
10. Rather, for as the bronze is covered
with rust [= contracteth rust; Vet. Lat.
aeruginat], so his wickedness, viz. con-
tracteth evil. Wahl (after Bretschneider) :
sic malitia ejus semper nova mala park.
11. The construction and meaning, espe-
cially of the last clause, are somewhat difficult.
In any case the Greek cannot be rendered as
in the A. V., " and thou shalt know that his
rust hath not been altogether wiped away."
We propose translating the verse: And
though he humble himself and go
crouching, take heed to thyself [the
Greek expression = 27 JVB>] and beware of
him [Bissell], and be in regard to him as
one that hath wiped a mirror, and thou
shalt know that it is not always tar-
nished KaTiaxre or KarioTai, as in St. Jas.
v. 3, which we would also render "is
tarnished." The meaning is: if thou take
heed, and wipe the mirror, thou wilt get a
true reflexion, and thus experience that it
does not always give a false image and repre-
sentation. The Hebrew original probably
had ?li6n nVJ 1 ? &6 D. The word *6n
occurs as a substantive i"tX?n in Ezek. xxiv.
6, 1 1 ; and although it is commonly rendered
"rust," its primary meaning is " tarnishing,"
" dirt " (comp. ' Castelli Lexic' i. 1133, and
especially Pagninus, ' Thes.' 704, 705). Ac-
cordingly the Targum renders the word in
Ezek. by NfiC-inn (=nDinn, norm) from
DHT, "to be dirty," "to defile," "to dirty"
(one of the derivat. is used of the manuring
of plants ; comp. generally Levy ad voc).
In later Hebrew " to be rusty " is wfl, and
mi?n, "rust." Without prolonging this
discussion, we venture to think that the simile
of the Son of Sirach gives an apt meaning
according to our rendering of it, whereas it
would be well-nigh unintelligible if we were
to adopt the common interpretation : that it
[the mirror] does not cover itself to the
last with rust. We scarcely require to add
that the mirror was of polished metal. [The
Syr. has here some strange variants.]
12. Set him not up beside thyself, lest
iv ben he hath overthrown thee he set him-
self up in thy position.] tottos, here
condition in society, dignity.
seat him not at thy right hand [Bissell]
[give him not the place of honour], lest
he seek thy chair [ica0e8pa, the seat of
honour], and at the last thou come to
recognise [know the truth of] my sayings,
and thou be afflicted [Wahl, acri dolore
afficior, either 3Vynn, as in LXX. Gen.
xxxiv. 7, or nfcWJ, as in Ps. cix. (cviii.) 16]
over my words.] That is, because thou
hast neglected them.
14. With this verse begins the third double
stanza (see introd. to the chapter). The
verb is continued in v. 14, which reads: "So
(who will pity) him that goeth unto a
sinner, and is mingled up (with him)
in his sins." As in the case mentioned in
v. 13, so here: a man has himself to blame
8o
ECCLESIASTICUS. XII. XIII.
[v. 152.
B.C.
cir. 200.
* Jer.
41, C'.
I Or,
supplant.
15 For awhile he will abide with
thee, but if thou begin to fall, he will
not tarry.
16 An enemy speaketh sweetly
with his lips, but in his heart he
imagineth how to throw thee into a
pit : he will '''weep with his eyes, but
if he find opportunity, he will not be
satisfied with blood.
17 If adversity come upon thee,
thou shalt find him there first ; and
though he pretend to help thee, yet
shall he undermine thee.
18 He will shake his head, and
clap his hands, and whisper much,
and change his countenance.
CHAPTER XIII. c .b.c. o
I Keep not company with the proud, or a J
mightier than thyself. 1 5 Like will to like.
21 The difference between the rich and the
poor. 25 A maris heart will change his
countenance.
HE that toucheth pitch shall be
defiled therewith; and a he a Dent,
that hath fellowship with a proud 7 '
man shall be like unto him.
2 Burden not thyself above thy
power while thou livest ; and have
no fellowship with one that is migh-
tier and richer than thyself: for how
agree the kettle and the earthen pot 1^/}'!";??
together? "for if the one be smitten a ^ a j n , st u >
against the other, it shall be broken, broken.
for the consequences, if he deliberately goes
into such dangers.
15. For a<while.~\ For a brief time.
but if thou begin to fall.~\ Rather, but if
thou turn aside, that is, if thou no longer
entirely consort with him and co-operate in
all his schemes.
he will not be staunch.] In such case you
must be prepared for his giving you up, so
that you cannot even reckon on his sympathy
unless you go with him in everything.
16. And with his lips sweetly speaks
the enemy, and [but] in bis heart he is
planning to throw thee into a pit.~] The
expression " he will not be satisfied with
blood " is generally understood as meaning :
he will not be satisfied, even although thy
blood has been shed. But taking it in con-
nexion with the following verse, which in
our view further develops the thought, we
understand it as meaning that such a hypo-
critical enemy will not be satisfied to let
matters have their course to our destruction,
but will himself take part in it.
17. If adversity come upon thee, thou shalt
fmd him there before thee.] This cannot
mean : as if to sympathise, for in such case
he would not be there " before "the adversity
came; but must mean that he will be in
waiting for the event, not leave it simply to
take its course (v. 16): and as though
helping he will trip thee up [Bissell].
18. He will "whisper" [as does a hvpo-
cnte] every kind of evil against thee, 'and
" change his countenance," openly now as-
suming the appearance of an enemy.
CHAPTER XIII.
From warnings of the dangers attaching to
intercourse with evil, the writer proceeds to
describe unwise intercourse : such as the
attempted companionship of the poor with
the rich (w. 2-23); and he concludes by
moralising with the view of dissuading the
pious poor from either wrongfully seeking
riches and courting the rich, or being dis-
contented with their lot. Apart from i\ 1,
which, as often, serves as a link of connec-
tion with the previous chapter, and omitting
v. 14 as a spurious addition, the chapter
consists of twenty-four verses, and is divided
into two parts: Part I., w. 2-13; Part II.,
vv. 15-26. Part I. contains two double
stanzas, each of six verses (yv. z-^ + i"v. 5-
7 and w. 8-ro+ 11-13), shewing the folly
of such attempted intercourse between poor
and rich. In Part II. the first double stanza,
w. 15-20, shews the impossibility and the
danger of such intercourse (yv. 15-17 : what
fellowship ? i"v. 18-20 : what peace ?). There
is really no equality between the rich and
the poor (w, 21-23), although we ought at
the same time to take the higher view of
riches and poverty (yv, 24-26). Thus Part
II. also consists of two double stanzas, each
of six verses (3 + 3, 3 + 3).
1. Omit " therewith." The Syr., " it sticks
to his hand." The saying has passed into a
common proverb.
shall be like unto him.~] Better, shall
become like him. Syr., "put on of his
ways " didicit mores ejus (Payne Smith).
The verse forms a transition from the former
to the present chapter.
2. A burden (which is) above thy power
lift not up, and with mightier than
thou and richer than thou have no
fellowship; what fellowship shall
(earthen) pot have with (brass) kettle
[caldron]' It shall hit [knock] against
it [viz. the kettle against the pot, reading
avTr), and not avrrj so also the Syr.], and it
3 "]
ECCLESIASTICUS. XIII.
81
B.C.
cir. 200.
3 The rich man hath done wrong,
and yet he threateneth withal : the
poor is wronged, and he must in treat
also.
4 If thou be for his profit, he will
use thee : but if thou have nothing,
he will forsake thee.
5 If thou have any thing, he will
live with thee : yea, he will make
thee bare, and will not be sorry for it.
6 If he have need of thee, he will
deceive thee, and smile upon thee, and
put thee in hope ; he will speak thee
fair, and say, What wan test thou ?
7 And he will shame thee by his
meats, until he have drawn thee dry
twice or thrice, and at the last he will
laugh thee to scorn : afterward, when
he seeth thee, he will forsake thee,
and shake his head at thee.
8 Beware that thou be not de-
15. c.
cir. 200.
ceivec
an
d b
tught
lown "in
thy
Or.
jollity. Simplicity.
9 If thou be invited of a mighty
man, withdraw thyself, and so much
the more will he invite thee.
10 Press thou not upon him, lest
thou be put back ; stand not far off,
lest thou be forgotten.
11 "Affect not to be made equal ! ' 0r > Fo r
.. . ,. I, , . ,. n L . bear not.
unto him in talk, "and believe not his n 0r bHt
many words : for with much commu-
nication will he tempt thee, and smiling
upon thee will get out thy secrets :
(the pot) shall be broken.] Thus much
for the folly and danger of such attempts.
3. The folly of the whole thing, viewed
from the standpoint of the rich, could scarcely
be more graphically set forth than in this and
the following verses to the end of the stanza
(vv. 3-7). The A. V., although not quite
literal, gives the sense with sufficient ac-
curacy : " and yet he threateneth withal ;"
rather, and is very wroth besides.
4. if thou have nothing.] Rather, if thou
be in want. Similarly we read in Abh. ii. 3 :
" Be cautious (in your intercourse) with
the great [lit., those in authority], for they do
not bring near [to themselves] a man except
for their own purposes : they appear as friends
when it is to their advantage, and stand not
by a man in the hour of his need."
In all probability the epyarai tv col repre^
sents the Hebrew 2 12V.
; ~ t
5. If thou have [anything], he will live
with thee.] In the sense of associating and
making a companion. The Syr. has : " he
will speak fair" probably n?IT.
make thee bare.] Rather, empty thee
[Bissell].
but he himself will not be sorry.]
Bissell : " will not trouble himself."
6. If he have need of th.'e, he will lead
thee astray.] Not necessarily (as Fritzsche
thinks) to hurt and damage.
What wantest thou ?] Viz. I shall get it
for thee.
7. We cannot help thinking that the
Hebrew had here a word-play between the
alaxwe'i, Y k r r '?D, from K>13, " to be ashamed,"
and *lBnh, from V2\" to make dry," for the
ApOC Vol. II.
diroKvcoo-ei in the second clause. (The word
is only used by Aq., Sym., and Theod. : comp.
Field's' Hex.;' Judg. iii. 2551 Kings [1 Sam.]
xxiv. 4.) For "by his feasts" the Syr. has:
" by his devices " the Greek deriving the
word from ?3X, the Syr. from ?3j.
drawn thee dry.] Better, emptied thee.
The idea seems to be that, incited by the
banquets of the great man, the poor man tries
to imitate his prodigality, and, while he is
drained, he is only laughed at for his pains.
The interpretation, that the great man bor-
rows from him and so drains him (Fritzsche),
is unsuited to the context.
8. Beware lest thou be led astray.]
This verse begins a new stanza. The "jollity"
refers to the invitations described in v. 9.
The transition from v. 7 seems clearly marked.
The Vet. Lat. reads dqipoawn, which the
Syr. shews to represent the original.
brought down.] Rather, humbled, or
humiliated.
9. withdraw thyself] Possibly, "appear
reluctant " (Bissell). This would at any rate
be in accordance with Jewish ideas, according
to which a man should require a repeated in-
vitation to a feast before going to it, and, when
called upon for a public function in the
synagogue, at first decline. But the Son of
Sira at the same time warns us to avoid
alike one and the other extreme, v. 10.
11. Affect not [aim not, make not a point
of it] to talk with him as an equal.] I.e.
familiarly, or rather freely and without
resers-e.
with much talk he will tempt thee.]
Viz. unreservedly to open up all that is in
thy mind.
and as smiling he will search thee
G
82
ECCLESIASTICUS. XIII.
[v. 12
21.
Tl.C.
cir. 200.
1 i Cor. 6.
12 But cruelly he will lay up thy
words, and will not spare to do thee
hurt, and to put thee in prison.
13 Observe, and take good heed,
for thou walkest in peril of thy over-
throwing : when thou nearest these
things, awake in thy sleep.
14 Love the Lord all thy life, and
call upon him for thy salvation.
15 Every beast loveth his like,
and every man loveth his neighbour.
16 All flesh consorteth according
to kind, and a man will cleave to his
like.
17 ''What fellowship hath the
wolf with the lamb? so the sinner J'-c.
with the godly. ir^oo.
18 What agreement is there be-
tween the hyena and a dog ? and
what peace between the rich and the
poor ?
19 As the wild ass is the lion's
prey in the wilderness : so c the rich c j am . 2.
eat up the poor. 6 -
20 As the proud hate humility :
so doth the rich abhor the poor.
21 A rich man beginning to fall
is held up of his friends : but a poor
man being down is thrust also away
by his friends.
out.] (Similarly. Bissell.) The rendering of
the A. V. depends on another reading which
seems a gloss on the text.
12. Merciless, he that keepeth not
words [concealeth not counsel, i.e. betrays
what is said either in confidence or in the
freeness and openness of conversation], nor
will he spare [viz. to inflict, or cause to be
inflicted in the original, either Din or 7011,
both frequently so translated in the LXX.]
injury or bonds.] He is reckless of con-
sequences.
13. Keep thyself [ = take care of thyself],
and take good heed, for thou walkest
[goest about Bissell] with thy fall.] A
figurative expression (com p. Job xxxi. 5 ;
Prov. xiii. 20), as it were: thou hast thy fall
as a close companion in thy walk under such
circumstances. The last clause in the A. V.,
beginning with " when thou hearest," &c.,
must be omitted.
14. This verse in the A. V. must be omitted
as a spurious addition ; perhaps a gloss em-
bodying moral reflection.
15. This verse begins Part II. (see intro-
ductory remarks), shewing the reasonableness
and the propriety of the advice hitherto given,
as representing a universal law in the phy-
sical and moral world, as well as of society.
Similis simili gaudet ; aequalis aequalem delect at.
and every man loveth his neighbour^] In
the sense of kindred in mind or station.
16. All flesh consorteth according to kind.']
in:W, LXX. Gen. i. 25, Kara yivos. The
passage is quoted in the Talmud (Babha K.
92 b) in illustration of the proverb, " A bad
date-tree goes and joins itself to the reed."
This saying is illustrated by examples from
the Law, Gen. xxviii. 9; and from the
Prophets, Judg. xi. 3 ; to which is curiously
added as an illustration from the Hagiographa
what is evidently our passage in Ecclus. :
" Every bird dwells with its kind, and man
with him that is his like." It will be noticed
that the Talmud has " every bird " (t|1J? ?2)
instead of" all flesh " {iraa-a (rapt;) the Greek
translator probably having misread (as Ray-
mundus Martini already suggests) f\M 72 for
Fill? ?D. Other simiiar sayings occur in
Rabbinic writings. The Syr. has a some-
what different, but unsatisfactory, rendering.
17. This figure, taken from Is. xi. 6, has
its parallel in classical writings, among which
the best known is probably that of Horace
(' Epod.' iv. 1): Lapis et agnis quanta sortito
obtigit, tecum mihi discordia est. For other
parallels, see Grotius and Bretschneider.
18. What peace is there between the hyena
and a dog/] Classic writers describe the
enmity between these two, and how the
hyena contrives to allure and then to devour
the dog. The curious reader is referred to
Bochart, 'Hieroz.' Pars i., pp. 832, &c.
19. The prey of lions (are) wild asses
in [of] the wilderness ["Q1CQ D^XIS,
Job xxiv. 5, LXX. 6V01 iv oypo), but see
field's 'Hexapl.' ad loc.]: so the fodder of
the rich (are) the poor.] For the plural
use of the subst. see Winer, ' Gram. d. N. T.
Sprach-Id.' 27, 3.
20. An abomination to the proud is
lowliness; so (is) the poor an abomi-
nation to the rioh. The verse is omitted
in the Syr.
21. beginning to fall.] Rather, The rich
when he is moved beginning to shake
in the biblical acceptation, especially in
that of the Psalms (as in Ps. x. 6, and often)
where the LXX. render ttlD by aaXevco. It
is not necessary to confine the meaning of
the clause to the threatening decay of out-
ward fortune; it had better be understood
V. 2 2-
.6.]
ECCLESIASTICUS. XIII. XIV.
83
B.C.
cir. 200.
22 When a rich man is fallen, he
hath many helpers : he speaketh
things not to be spoken, and yet men
justify him : the poor man slipped,
and yet they rebuked him too j
^Eccies. rf he spake wisely, and could have no
place.
23 When a rich man speaketh,
e every man holdeth his tongue, and,
look, what he saith, they extol it to
the clouds : but if the poor man
speak, they say, What fellow is this ?
and if he stumble, they will help to
overthrow him.
24 Riches are good unto him that
Job 29.
hath no sin, and poverty is evil in b. c.
the mouth of the ungodly. cir^oo
25 The heart of a man changeth
his countenance, whether it be for
good or evil : and S a merry heart / p r0 v.
maketh a cheerful countenance. I3 ' I3-
26 A cheerful countenance is a
token of a heart that is in prosperity ;
and the finding out of parables is a
wearisome labour of the mind.
CHAPTER XIV.
I A good conscience maketh men happy. 5 The
niggard doeth good to none. 13 But do thou
good. 20 Men ai-e happy that draw near to
wisdom.
in the most general and wide application.
Grotius : sustentatur ne mat.
the lowly when he is fallen [when he
is down] is besides pushed away by
friends (Trpocrancodel.Tai).'] One might almost
be tempted to render : " is besides kicked by
friends." Syr. : pellitur ex malo in peius
evidently a confusion between JH and in.
With this verse a new stanza begins. See
introductory remarks.
22. When the rich maketh a fall [<r(f)a-
\evTos] (there are) many helpers.'] To take
hold of him, to help him, to take his part.
he speaketh [spoke] things not to be spoken.~\
What really only reflects upon or incriminates
him.
and they justify him [declare him just].
The lowly cometh to a fall, and they
rebuke him besides; he speaketh forth
reason [what is reasonable] and no room
is given him] locum dare alicni; he is
not listened to, nor his reasonable statement
accepted.
23. There is a realistic force in the A. V.
which makes us hesitate to substitute the
more literal rendering : " The rich speaketh
and all are silent, and what he saith
they extol [Syr. "and his favourers extol
him "] to the clouds; the poor speaketh,
and they say, Who is this? and if he
stumble, they overthrow him besides."
[So Bissell, with the exception of the last
four words.]
24. From these worldly experiences the
writer turns in the last stanza to somewhat
tardy and scarcely elevated moralising.
Good are riches to which no sin
attaches.] This seems to suit the context
better than the rendering of the A. V., which,
however, is admissible.
and poverty is evil [wrong?] in the
mouths of the ungodly.] I.e. according
to their sentence, in their view, they declare
it such.
25. But happiness or misery depends not
on outward circumstances, but on the inner
state of a man, on his heart. " Good " and
" evil " must not be here taken in the moral
sense. The saying is quoted in the Midrash
in the name of Ben Sira in illustration of
Gen. xxxi. 2 : " The heart of a man changeth
his countenance, whether for good or for
evil" Qrb {"n 2)ttb pi, Ber. R. 73). The
last clause in the A. V., beginning "and a
merry heart," Sec, must be omitted.
26. Literally, "The token of a heart in
prosperity [in good, in happiness] is a cheerful
countenance, but the finding out of parables
is thinking [cogitations, considerations] with
pain." Manifestly the two sentences must
be intended as antithetical, and equally mani-
festly they are a further development of
the thought in v. 25 in some such form as
this : A heart in prosperity changeth the
coimtenance for good: on the other hand, as
regards the change for evil, the strain of the
mind, whether in finding out wise sayings, or
interpreting parables, or reading the deep
things of Providence or the problems of
social life, in short, troubling oneself with
such problems and cares only makes a man
miserable, and his appearance indicates it.
Probably the writer had in his mind Eccles.
xii. 12, which warns against much study,
as 1&2 riy:\ " weariness of the flesh." There
also the previous verses (9-1 1) bear reference
to " parables " and " sayings of the wise."
Beyond these (i"li"!D "IJV1) we are warned
not to go, since much study is weariness to
the flesh. But by the side of this parallelism
we also mark the wide contrast between
Ecclesiastes and Ecclesiasticus. For while
Eccles. xii. 1 2 is followed by the noble con-
clusion in t"i\ 13, 14, Ecclus. xiii. 26 leads
G 2
8 4
ECCLESIASTICUS. XIV.
[v. 1-5-
b. c. r\ LESSED a is the man that hath
l) not slipped with his mouth,
i6?&as. an< ^ iS not P r ' c k e d with the "multi-
tude of sins.
2 b Blessed is he whose conscience
Jam. 3. 2.
Or,
sorrcr^. hath not condemned him, and who
*Rom. 14. j s not f a ll cn from his hope in the
22.
1 John 3. Lord.
3 Riches are not comely for a nig-
b. c.
cir. 200.
eard : and what should an envious
o
man do with money r
4 He that gathereth by defrauding
his own soul ^ gathereth for others, * c h. u
that shall spend his goods riot-
ously.
5 He that is evil to himself, to
whom will he be good ? he shall
not take pleasure in his goods.
19.
ver. 1=
up to the doubtful, if not actually Epicurean,
stanza in xiv. 1 1-19.
CHAPTER XIV.
There is a close sequence between this
chapter and the previous one. The latter
had ended by shewing that riches are not
always and absolutely desirable, and that
happiness comes from within rather than from
without, concluding with a hint not to burden
oneself with thought or care. Chapter xiv.
begins with a prologue of two verses, which,
as usually, forms a transition from the subject
of the previous to that of the present chapter.
Then follows stanza 1 in eight verses (w. 3-
10), presenting another aspect of the possible
undesirableness of riches : they may not really
be of benefit to a man not even give him
pleasure. The second stanza of eight verses
(w. 11-18) advises us rather to enjoy life so
far as we can, closing with a transition in
ik 19 to the third stanza of eight verses
(w. 20-27), in which the writer once more
assumes the functions of the moralist, this
time in favour of wisdom.
1. The warning against the trouble and
labour of " finding out parables" leads the
writer to consider more serious consequences
which may ensue : since a man may offend
with his lips, and there may be a more bitter
cause of sorrow than anything outward, even
an evil conscience: "Happy [blessed] the
man that slippeth not with his mouth"
[possibly such passages may have been in the
writer's mind as Ps. xvii. 3 ; xxxix. 1 ; cxli. 3 :
comp. St. James iii. 2], " and is not pricked
[grieved] with the sorrow of sin" (so
according to the better reading), i.e. with
mourning for sin. The Aethiop. somewhat
boldly renders, or rather paraphrases: "Happv
is the sinner who is not troubled by grief."
The Syr. has for the second clause : " from
whose eyes justice is not hidden." Probably
the Greek read: mjflD n^ynn *6) ; the Syr.
vryo osynn 161.
2. Eappy [blessed] (he) whom his soul
convicteth not] The word Karayiv^Ku,
as in the parallel passages i St. John iii. 20,
21, means more than "accuse" and less than
" condemn " in the sense of the actual pro-
nouncing of sentence; in the LXX. it repre-
sents several Hebrew words and bears different
meanings. In the second clause the words
"in the Lord" in A. V. must be omitted,
although in Hebrew " hope " is sometimes
put for the object of hope. Possibly, how-
ever, Eccles. ix. 4, &c., may have been in the
mind of the writer, in which case it would
indicate absolute and final despair.
3. With this verse begins the subject-
matter of the first stanza: "To a niggard
[to a man who is niggard] wealth is
not comely," it does not really adorn.
We suppose that the writer had in view
Eccles. v. 10-17, which leads up to i\ 18.
Riches in themselves do not make happy
all depends on the enjoyment of them. Ac-
cordingly Eccles. v. 1 8 proceeds : " Behold,
what I have found good, what is comely [that
it is comely] is to eat and to drink," &c.
The LXX. here render " comely " (PIET) by
KaXuv. We suppose then that the Hebrew
original of Ecclus. also had PIS*, and applied
the reasoning in Eccles. as follows : Since the
niggard does not eat and drink, and enjoy
the good of all his labour, his wealth is not
ko\6s, not PlB\ On the other hand, the
second clause of the verse takes us to Prov.
xxviii. 22:" The man of evil eye hasteth after
riches, and he knoweth not that want will come
upon him." The expression, "the man of
evil eye," is rendered in the LXX. by avrjp
ftiicrKavos ; and similarly in the passage before
us: to what [purpose] are all riches to
a man of evil eye? (aV#pa>7ra> (3a(TKava>)
since in the end want will overtake him (Prov.
xxviii. 22): comp. Hor. 'Sat.' i. 1, 59, Sec.
The meaning of " man of an evil eye " (comp.
also Prov. xxiii. 6) is best gathered from its
opposite: " he of good eye," Prov. xxii. 9.
4. He that gathereth from (off) his own
soul [i.e. by pinching himself] gathereth for
others [a'XXots], and on his good things
shall others fare sumptuously [revel,
rpv(f)r](Tovcriv erepoi].] Comp. Hor. ' Od.' ii.
14, 25, &c.
5. Clause 1 seems an application and
farther development of Prov. xi. 1 7 : " He that
doeth good to his soul [not in the spiritual
V. 612.]
ECCLESIASTICUS. XIV.
85
r.. c.
CI". 2O0.
Prov.
6 There is none worse than he
that envieth himself; and this is a
recompence of his wickedness.
7 And if he doeth good, he doeth
it unwillingly ; and at last he will
declare his wickedness.
8 The envious man hath a wicked
eye ; he turneth away his face, and
despiseth men.
7. 9 A ^covetous man's eye is not
satisfied with his portion ; and the
iniquity of the wicked drieth up his B. c.
1 cir. 2co.
soul.
10 e A wicked eve envieth [his] ' Prov. 23.
bread, and he is a niggard at his table. ' 7 '
1 1 My son, according to thy abi-
lity do good to thyself, and give the
Lord his due offering.
12 Remember that death will not
be long in coming, and that the
covenant of the grave is not shewed
unto thee.
sense] is a gracious man, and he that afflicteth
his Hesh is cruel." And he shall not have
pleasure in [be happy in] his riches.
6. There is none more evil [or else wretched]
than he that has an evil eye [grudgeth ?]
towards himself.] In the second clause we
should prefer, instead of " a recompense," " the
recompense," which suits the context better.
The worst evil is when a man grudges things
to himself, and this is what he gets as return
and reward of his wickedness. But accord-
ing to seme the tovto refers to v. 7.
7. And if he doeth good, he doeth it unwit-
tingly [lit., in forgetfulness so also the Aeth.
viz. of his real character and course of
conduct. But this forgetfulness does not
last], and in the end he sheweth forth
his wickedness.
8. Wicked (is he) who is evil of eye.]
Viz. in regard to others, who has not pity
nor mercy on them. Bao-KaiVw seems =
jia(TKavi((o oc/)^aX/iw, by which the LXX.
render IJ^y JTin, De'ut. xxviii. 54, comp. v. 56.
and despiseth men.'] The original would
bear this rendering, but the better and more
literal translation would be " and neglecteth
souls," in the sense of the needy and craving.
The Syr. omits this verse.
9. Rather: h not satisfied with a portion,
and wicked injustice drieth up the soul.
The A. V. reads dSiKia -rrovqpov with 248, Co.
The meaning is : not satisfied with a part, he
wants all, and his wicked injustice as regards
the claims of others drieth up every better
feeling. Syr. : qui autem usurpat quod proximi
sui est, evidently mispointing V~). for JH.
10. Some misreading of the Hebrew must
have caused the Syr. rendering : O cuius nequam
midtiplicat panem. The Greek has: "An
evil eye is envious over bread, and [yet?]
there is lack (deficiency) at his table"
although such an one grudgeth and envieth
even bread to his neighbour, yet his own
board is bare ; or else, and at the same time
his own board is bare. This latter view suits
better as a transition to the stanza beginning
ivithi'. n, which recommends free enjoyment
of what we possess, so long as it is in our
power.
11. Son, according as thou hast, do
good to thyself and properly [rightly, duly,
in measure proportionate to thy possessions]
bring oblations to the Lord.] A kind of
attempted combination of enjoyment with
piety, which reminds us of a similar proposal
recorded in Eccles. ii. 3. But perhaps the
writer may have had Prov. xvii. 1 in his mind,
the " dry morsel " there becoming here
whatever a man has, and the "sacrifices"
being no longer " of strife." The Syriac has
substantially the same for the first clause, but
instead of the second virtually repeats the
first clause : And if thou hast anything, do good
to thyself. The alteration in this case seems
to us to have been in the Syr.
12. the covenant of the graved] Rather,
a covenant of Hades perhaps a reference
to Isa. xxviii. 15. The expression naturally
conveys the thought that one knows not such
a covenant, that he has not seen it, and that
such an agreement does not exist; in other
words, we have not drawn up a bargain with
Hades that we shall die at a certain fixed
period, and know not at what moment we
may have to depart. Yet there may be
another view of it, which the Greek translator
may have either misunderstood or else chosen
to keep back. We find it, although with an
explanatory paraphrase (marked by us with
square brackets), in the Talmud, which repro-
duces vv. 11, 12, 18, although without quot-
ing them. The subject is introduced by this
admonition of a Rabbi : " Make haste to eat,
make haste to drink, for this world which
we leave is like a wedding " (equally brief).
To which another Rabbi adds this: " If thou
hast anything, do good to thyself [for in
Sheol there is no pleasure], and death knows
no delay : " comp. Ecclus. xiv. 1 1 , 1 2 a. "And
[if thou say, I will leave to my son] the law in
Sheol who will declare to thee?" (^KB>3 pin
tfe TJ* D) : comp. Ecclus. xiv. 12 b. "The
children of man are like the herbs of the field
some bloom and some fade away:" comp.
Ecclus. xiv. 18 (Erubh. 54 a).
86
ECCLESIASTICUS. XIV.
[
V. I
-20.
B.C.
cir. 200.
/ Tobit
4. 7.
Luke 14.
'3-
' Eccles.
5. 18, &c.
& 6. 1, &c
!l Or, the
feast day.
' ver. 4.
13 -^Do good unto thy friend be-
fore thou die, and according to thy
ability stretch out thy hand and give
to him.
14 8. Defraud not thyself of l the
good day, and let not the part of a
good desire overpass thee.
15 ''Shalt thou not leave thy tra-
vails unto another ? and thy labours
to be divided by lot ?
16 Give, and take, and sanctify
thy soul ; for there is no seeking of
dainties in the grave.
17 'All flesh waxeth old as a B.C.
' r . r 1 c ' r - 2 '
garment : for the covenant from the
beginning is, ^Thou shalt die the ' 26 Ps " 102 '
death. Uaj.40. 6,
Hebr. i.
18 As of the green leaves on a .
thick tree, some fall, and some grow ; 1 Pci.'i. 10 '
so is the generation of flesh and 24 "
blood, l one cometh to an end, and I7 . &' 3 . 2 '
another is born. *9-
19 Every work rotteth and con-j. 4 " 1
sumeth away, and the worker thereof
shall go withal.
20 '"Blessed is the man that doth p s . i.l
13. Do good unto t by friend.'] Rather: to
a friend.
14. Miss not a good day.'] The Alex,
omits (Itt(> dyadijs. There can be little doubt
that the Vat. represents the proper reading:.
But we must not (with Fritzsche) understand
the '"good day" in the later technical signifi-
cation of 310 DV = festive day. The writer
had Eccles. vii. 14 a in his mind, and perhaps
intended this as a paraphrase of rQIO DV3
31l23 !"Pn LXX. eV rj/J-epa ayaOuKTVvrjs. The
second clause reads: " And let not a portion
of a good desire [perhaps, a part in desirable
good presumably, participation in lawful
pleasure] go past thee." In short, carpe
diem. The Syr. paraphrases the last clause :
" and desire not an evil desire."
15. thy travails . . . tby labours.] Viz.
the fruit of them.
16. The more than doubtful sentiment of
this verse led to early attempts at emendation.
Grotius would read dydnrjirov for dndrriaov
a conjecture in which he was anticipated by
the Armen. Version. But we cannot con-
ceive such a use of the word 3HN in the
original The Syr. has " nourish thy soul."
It adds, probably as an apologetic corrective:
" and whatever is fair to be done before the
Lord, that do." Some Codices have aylaaov,
as the A. V. evidently a later apologetic
emendation ; the Vet. Lat. has justifica. It is
needless to give other conjectural emenda-
tions. The meaning of the verse is: "Be-
guile [Bottcher = oblecta] thy soul [let thy
soul enjoy itself], for there is no seeking
after dainties [here the cause for the effect:
seeking for finding] in Hades." It is indica-
tive of the iormer estimate of the Apocrypha
that, like Ecclus. xiii. 1, the first clause of
v. 16 ("give and take") has passed into a
popular adage, although with a verv different
meaning attaching to it.
_ 17. All fleshy TJ-n ^, a frequent expres-
sion^ even- living creature, and specificallv
all men. But possibly the Hebrew original
simply quoted Ps. cii. 27, -I^T "1333 D?31 5
which the Greek translator paraphrased for
greater clearness. The LXX. render the verse
in the Ps. by the same words as the Hebrew :
TrdvTfs wf IfxaTiov Tva\aiu>6i]aovTai.
for the covenant from everlasting [an - '
aluvos, but both in the Hebrew usage and
here (comp. xliv. 2) it might be rendered:
"from the beginning"] (is): Dying thou
shalt die (JTlOri JYlE, here literally ren-
dered from the Hebrew, as in LXX. Gen.
ii. 17).] The underlying thought may have
been the same as that of certain Rabbis that
death was not the sequence of sin, but from
the first appointed to man ; although the other
idea is not necessarily excluded, that physical
death came upon all in consequence of Adam's
sin. In Siphre (ed. Friedmann, p. 141 a) we
find a curious application of the words in
Numb. xix. 14, rniflH r\a\, as implying a
Divine decree of death upon all men. The
Syr. has the following, no doubt later
(Christian?) modification of v. 17: "for all
the sons of men are certainly for corruption
(corrumpendi sunt), and the generations of the
world are certainly to die."
18. As green leaves [it is not possible
literally to render (pvXXov 6dXXov] on a thick
tree.] Thick in the sense of " with branches,"
perhaps piH ; but see Schleusner ad -voc.
flesh and blood.] The well-known expres-
sion for man: D~J1 X'3.
19. Conclusion of this and transition to the
next stanza. "Every work which is cor-
ruptible [or perhaps: being corruptible]
shall consume away, and the worker
thereof shall pass away with it." The
Syriac has here also what seems a Christian
modification : " and all his works shall be
searched into before him, and the work of
his hands shall follow after him."
20. New stanza. Happy he that doth
meditate [so the Alex, reading, and others,
and this is preferable to the Vat. reXevrTjaei]
in ivisdom.] Omit " good things." The
V. 21-
-27-]
ECCLESIASTICUS. XIV. XV.
87
. c.
200.
I Or,
\istakc.
meditate good things in wisdom, and
that reasoneth of holy things by his
understanding.
21 He that considereth her ways
in his heart shall also have under-
standing in her secrets.
22 Go after her as one that
traceth, and lie in wait in her ways.
23 He that prieth in at her win-
dows shall also hearken at her doors.
24 He that doth lodge near her
house shall also fasten a :l pin in her
walls.
25 He shall pitch his tent nigh B.C.
unto her, and shall lodge in a lodging cit jJ?
where good things are.
26 He shall set his children under
her shelter, and shall lodge under her
branches.
27 "By her he shall be covered " wisd.
from heat, and in her glory shall he I(
dwell.
CHAPTER XV.
2 Wisdom cmbraccth those that fear God. 7
The wicked shall not get her. II We may
not charge God with our faults : 14 for lie
made, and left us to ourselves.
verse is evidently based on Ps. i. 2, although
significantly " wisdom " now takes the place
of" His law," a difference characteristic, on
the one hand, of the age and date of Ps. i.,
and, on the other, of the standpoint of the
Siracide.
and discourseth (about it) in his under-
standing?^ This may also answer to n^n 1 ' in
Ps. i. 2.
21. He considereth [or, "he that con-
sidereth" if we regard the " happy" of v. 20
as still carried on to this verse] her -ways in
his heart, and pondersth on her secrets.]
Wisdom is here personified.
22. that traceth.] Viz., her footsteps.
The figure is of a hunter. This sentence
must be either regarded as intercalated, by
way of admonition, or else we must suppose
that the Syr. here represents the Hebrew
more accurately when it connects all these
sentences as subordinate to and dependent on
13. 2 0.
23. He prieth in ... and listeneth.] In
other words, all means are used to learn her
secrets.
24. In pursuit of the same object: "He
lodgeth . . . and fasteneth the peg in
her walls." The peg, viz., of his tent. Mark
that Wisdom is represented as having a house
solid and permanent; whereas the human
searcher after her is described as in a tent.
See next verse. In the LXX. Trdaa-aXos always
represents the Heb. 1JV, except in Ex. xxxix.
33 (of the Hebrew text; in the LXX. there
is a different order, or rather disorder, and
i'. 33 is represented by v. 9).
25. and shall lodge in a lodging where good
things are.] Lit., " in a hostelry of good
things."
26. under her shelter.] The figure varies
now to that of a tree. The shelter which his
lodgment under her branches affords, extends
to " his children " (descendants). The Syr.
has : manus suas jactabit super ramos cius. At
first sight we might conjecture that the Syr.
read VT, "his hands," for \nh\ "his chil-
dren " (as in the Greek Version). But on
further consideration it seems more likely
that the Syr., which here is throughout con-
fused, had somehow transferred hither the
Kara xe'P? avrfji ("by the side of her") of
i\ 25. But, manifestly, it is impossible to
make any good sense out of the Syr. Version.
When, however, the Syr. has in v. 27 b: et
in habitaculis eius relaxabit animum, it is evi-
dent that it read instead of "Tin, "glory,"
~nn, " chamber," while it understood the
word rendered in the Greek KaraXvcrei, "he
shall lodge," as relaxabit, viz. animum, just
as the LXX. similarly use the same Greek
word (six times) for T)2V or TVSX&fl.
CHAPTER XV.
This chapter forms a natural and easy
continuation of the preceding, and a progres-
sion upon it. If we might borrow the language
of our public life, what in the last stanza
of the previous chapter (xiv. 20-27) was
the moral " amendment " on " the original
motion " to do good to oneself, becomes in
ch. xv. (i-jo) "the original motion," to which
the objections or excuses on the part of a
sinner in w. 11-20 are again a proposed
"amendment" which is discussed and rejected.
Thus the chapter consists of two parts. Part I.
(w. 1-10) : praise of Wisdom, in two stanzas
stanza 1 (jw. 1 -5), Wisdom from its objec-
tive aspect; stanza 2 {yv. 6-10), Wisdom from
the subjective aspect the relation of the wise
and of the fool or sinner to Wisdom. Natu-
rally, the latter is chiefly dwelt upon. This
prepares us for the excuses which the sinner
makes for not submitting to Wisdom, that is,
for continuing in his sinful ways. This forms
the subject of Part II. (yv. 11-20), which
also consists of two stanzas, each of five verses.
The first stanza (yu. 11-15) once more pre-
sents the objective aspect of the answer to the
sinner's excuse: I cannot help myself cir-
88
ECCLESIASTICUS. XV.
[v.
-IO.
B.C.
cir. 200.
H
E that fcareth the Lord will
do good ; and he that hath
the knowledge of the law shall obtain
her.
2 And as a mother shall she meet
him, and receive him as a wife mar-
ried of a virgin.
3 With the bread of understand-
ing shall she feed him, and give him
the water of wisdom to drink.
4 He shall be stayed upon her, and
shall not be moved ; and shall rely
upon her, and shall not be con-
founded.
5 She shall exalt him above his
neighbours, and in the midst of the
his b. c.
cir. 200.
congregation shall she open
mouth.
6 He shall find joy and a crown of
gladness, and she shall cause him to
inherit an everlasting name.
7 But foolish men shall not attain
unto her, and sinners shall not see
her.
8 For she is far from pride, and
Ps. "XI I
men that are liars cannot remember Prov. 26.7'.
her.
9 ''"Praise is
mouth of a sinner, for "it was
sent him of the Lord. /, &> c .
10 For " praise shall be uttered in"Orra-
wisdom, and the Lord will prosper it. pal'abic.
II Or, A
, . . parable.
not seemly in the 0r
not k e was
not sent
cumstances, or rather God, caused my choice.
Lastly, the second stanza (yv. 16-20) contains
the answer to be given to the sinner, from the
subjective aspect of the question, viz. man has
liberty, and God will help him, if he seeks to
do well. Naturally the two aspects (and
stanzas) merge into each other (comp., on the
one hand, v. 15 ; and, on the other, w. 18,
20).
1. He that fearetb the Lord shall do this
[viz, so follow, and cleave to, Wisdom, as
described in the last stanza of ch. xiv.] ; and
be that is an adept in the law [a master in
it] shall obtain her.'] Viz. Wisdom. This
verse is both important and characteristic as
marking Hellenistic views. The object is to
represent fear of the Lord as the search after
wisdom, and a proper and full knowledge of
the Law as the attainment of Wisdom. The
transition from "the Law" to "Wisdom"
which was in process in the so-called Cbokhmab-
books (Wisdom-books) of the Old Testament
appears here as an accomplished fact.
2. and receive him as a wife of (one's)
youth.] Comp. Prov. ii. 17. That y Wi )
irap8 f vias means not virgin-wife, but wife of
one's youth, seems established by LXX. Jer.
111. 4, where napdeviu is the translation of
D'"^, " youth." And here it may be well
to bear in mind that the Book of Jeremiah
was apparently a favourite one with the Alex-
andrians (comp. Philo, Me Cher.' 14).
3. Fritzsche explains the simile : as bread
and water are the ordinary daily food, so
wisdom supplies him spiritually with ordinary
daily food. But the addition of these ad-
jectives seems needless. The meaning con-
veyed to our minds is that of a supply, which
differs from that of ordinary men as regards
its source, and is suitable for nourishment.
Here and in the following verses we mark a
gradation : food, support (v. 5), advancement
{v. 6), joy (v. 7).
6. Omit " He shall find."
Joy and a crown of gladness, and an ever-
lasting name shall he inherit.] This
begins the second stanza of Part I., and
serves as transition to what follows.
7. Some authorities have Kal in the A. V.
" but " which must be omitted. Fools shall
not attain to wisdom; sinners have this goal
not even in sight. Comp. here Erubh. 55 c.
8. cannot remember h;r^\ Rather, shall
not he mindful of her (Bissell) either in
the sense of bearing her in mind, or caring for
her. For the first part of this verse there are
many Rabbinic parallels, such as: "God
lifteth up him that abaseth himself, and abaseth
him that uplifteth himself "(Erubh. 13^; comp.
St. Matt, xxiii. 12); or "he that becometh
proud shall fall into Gehenna" (Babh. B.
ioi), &c.
9. 10. These are perhaps among the most
difficult verses in Ecclus. The A. V. repre-
sents the Greek text with sufficient accuracy.
Nothing can be learned from a comparison
with the Syriac. We would suggest that the
writer, or the translator, had in his mind and
wished to improve upon Prov. xxvii. 21^,
which in the LXX. has a clause added. It
reads in the LXX. as follows : " but a man
is tried [in the sense of "tested"] by the
mouth of them that praise him. [LXX.
adds:] The heart of the transgressor seeks
after evil [mischief], but an upright heart
seeks after knowledge." In whatever sense
we may understand the somewhat difficult
clause in the Hebrew of Prov. xxvii. 21, the
writer of Ecclus. would, if our view be
correct, have paraphrased or applied it in the
following manner : Such praise as cometh from
a sinner is not seemly, becoming, beautiful.
i
v. n is:]
ECCLESIASTICUS. XV.
89
B.C.
cir. 200.
Jam. r.
11 *Say not thou, It is through
the Lord that I fell away : for thou
oughtest not to do the things that he
hateth.
12 Say not thou, He hath caused
me to err : for he hath no need of
the sinful man.
13 The Lord hateth all abomina-
b. c.
Cir. 203.
tion ; and they that fear God love it
not.
14 He himself '"made man from ''Gen.!,
the beginning ''and left him in the 2 ,' 27
hand of his counsel ; 16, i 7 ." "
1 5 If thou wilt, to * keep the com- ' Matt. 19.
mandments, and to perform accept- I7 '
able faithfulness.
It is not real praise, however many may utter
it, because it is not sent of the Lord and
has not His sanction. Praise real praise
is uttered in wisdom ( = by the truly wise =
the pious) ; and such praise the Lord will
prosper, that is, confirm and add His bless-
ing to it. Bretschneider would regard aivos
as = 7B>D, dicta sapientia: ; Fritzsche under-
stands it as referring to praise of God (Lob-
gesang) both, in our view, impossible ex-
planations, alike as regards the meaning of
the words and the context.
11. With this verse Part II. begins (see
introductory remarks). The connexion be-
tween this verse and w. 9, 10 seems as
follows : Praise (although coming from the
ungodly) might lead a man to imagine that he
had the Divine approbation, and so hurry
him on to his fall, which in that case he
might attribute to God. But for any such
error the second clause furnishes a corrective
by giving this test: for what He hateth,
thou shalt not do (so more accurately
than in the A. V.). It is not necessary to
correct ov Troujaeis into 011 notrjo-ei. On
the imperative use of ov with the indie, fut,
see Winer, 'Gram. d. Neut. Spr.' 43, 5c,
and 56, p. 445. On the passage generally,
comp. St. James i. 13 which here, as in so
many places, shews lines of correspondence
with Ecclus. (comp. the General Introduc-
tion).
12. Say not thou, [God] Himself hath
made me stray : for He hath no pleasure
in a sinful man.] In LXX. Prov. xviii. 2
oil xpelav e^f t is the translation of }'SrV"N? ;
comp. also Is. xiii. 17. As the rendering
" He hath no need of a sinful man " does not
give any proper meaning, we conclude that
the Greek translator used the same expression
as in LXX. Prov., where the original had
"SIT. In that case the meaning would be:
it is impossible to impute your conduct to
God, since He has no pleasure in a sinner.
Or else, as Symmachus renders by xP* ia tne
"Sn of Eccies. iii. r, 17, v. 3, which in the
tirst two passages means " purpose," while in
later Hebrew it stands for "a thing (or a
thing valued)," the sentence might also mean :
"for He has no purpose with, or else, He
has no dealing with, or even, He attaches no
value to a sinful man." But our first render-
ing is confirmed by the Syr. : non enim oblec-
tatur homine sceleroso.
13. The Lord hateth every abomination,
and it is not loved by [not loveable toj
them that fear Him.] The Syr. renders
the last clause : " and will not give them [it]
to them that love Him." The rendering
" will give " is unintelligible unless, as has
been suggested by Mr. Margoliouth, the Syr.
misread 2H\ dabit, for inX*
14. Similar evidence of direct translation
from the Hebrew original comes to us from
the use here in the Syriac of the expressions
JVC'X'Q for upx*)s an d ~ 1 ^"' fc> r hui^ovkiov.
There can be little doubt that the original
contained the term Yetser, although not in
the later application of it to either the good
or the evil impulse in man, but in the earlier
meaning of disposition, mind, counsel (Sinn,
Gesinnung). The Greek rendering also is
manifestly Hebraistic. The original may have
been: \V) T3 -imnfl, while the e apxvs
of the first clause may represent the Hebrew
n:iL"X~inO- But it is not only these expres-
sions which are of interest. The verse is im-
portant as confirming the conclusion derived
from Ecclus. xiv. 17. For whatever meaning
we may attach to the first clause of xv. 14, the
second clause, when taken in conjunction with
v. 15, implies a virtual denial of the moral
consequences of the fall.
in the hand of his counsel.'] A Hebraism :
rather, "in the power of his counsel"
[will, mind] = to his own free choice. In
passing we may notice that the later Alex-
andrian distinction between the eVXaae, which
was in reference to the " earthly," and the
eTToirjo-e, which applied to the " heavenly man,"
had not yet been made ; comp. Philo, ' Leg.
Alleg.' i. 12, 16.
15. Rather, " If thou wilt, thou shalt
[canst] keep the commandments, [in?] work-
ing [doing] acceptable faithfulness." The
infinitive noujaai in the second clause we
suppose to represent the Hebrew nib'!??, here
used in an adverbial or gerundial sense, in
further explanation of what preceded (comp.
Ewald, ' Lehrb.' pp. 698, 699). It is need-
1
9
ECCLESIASTICUS. XV. XVI.
[v. 1 6 i.
B.C.
cir. 200.
Z Jer. 21.
S.
* Ps. 147.
5-
Ps. 33-
18. & 34.
IS-
Hebr. 4.
13-
16 ^He hath set fire and water
before thee : stretch forth thy hand
unto whether thou wilt.
17 ^'Before man is life and death ;
and whether him liketh shall be
given him.
18 ; 'For the wisdom of the Lord
is great, and he is mighty in power,
and beholdeth all things :
19 And 'his eyes are upon them
that fear him, and he knoweth every
work of man.
20 He hath commanded no man b. c.
to do wickedly, neither hath he given lr j_^-
any man licence to sin.
CHAPTER XVI.
1 It is better to have none, than many lewd chil-
dren. 6 The wicked are not spared for their
number. 12 Both the wrath and the mercy
of the Lord are great. 17 The wicked cannot
be hid. 20 Gods works are unsearchable.
DESIRE not a multitude of un-
profitable children, neither de-
light in ungodly sons.
less to mention the explanations and correc-
tions proposed by others, since they only
involve fresh difficulties.
16, 17. These verses begin the last stanza.
16. stretch forth.~\ Rather, " thou mayest
stretch forth thy hand." " Fire and water,"
in the sense of opposite extremes, yet pro-
bably not without some reference to their
effects. The harsh Greek rendering of 1 6 b
would represent what was elegant in the
Hebrew original : ^T" 1 n?K\
17 b. and whichever be liketh.'] In the
Hebrew either n^'"l or ]'Dn, for both of
which the word is used in the LXX.
whichever of the two may be pleasing to him,
or engage his choice: naturally not life or
death, but that which leads to them, shall
be his portion, or " be given him," in the
end. Bearing in mind that verses 1 6 and 1 7
are based on Deut. xxx. 1 5 (comp. Jer. xxi.
8), we are struck with the absence of any
reference to God as placing this choice before
man. Can the translator have intended thus
to emphasize man's absolute self-determina-
tion ? The Syr., although in what seems a
paraphrastic rendering, may perhaps more
faithfully represent the meaning of the He-
brew original. It translates: "For life and
death are given to the children of man that
they may choose life and eschew death."
The last verses form the general conclusion
and application of Part II. With v. 19 a
comp. Ps. xxxiii. 18; xxxiv. 16.
CHAPTER XVI.
This chapter is one of the most loftv
in the book. Omitting vv. 15, 16 which,
although found in 106, 248, Co., and in
the Syr., are manifestly an interpolation
the chapter consists of' twentv-eight verses,
which naturally divide themselves into two
equal parts: Part I., -w. T -i 4: p art n.,
vv. 17-30- Taken as a whole, the chapter
forms an exact counterpart to the preceding
one. In ch. xv., Part I. in praise of Wisdom
(int. 1-10) led up in Part II. to man's free
determination, shewing his absolute liberty of
choice, in accordance with which God would
ultimately hold him responsible, therein also
vindicating H is own character. On the other
hand, in ch. xvi., Part I. (yv, 1-14) leads up,
not to man's choice and doings, but to God's
determination and work (y. 26 and following),
which appear in those benefits which He so
freely bestowed upon earth. So close is the
correspondence between the two chapters
that Part II. of ch. xvi. (y. 17) begins with
exactly the same words (" Say not thou ")
as Part II. of ch. xv. (y. 11). In both cases
an objection is met: in ch. xv. that man is
not responsible ; in ch. xvi. that he will not
be called to account. In both chapters the
refutation of the objection leads up to the
statement of the positive truth which forms
not only the climax, but the real subject-
matter of each chapter. Part I. of ch. xvi.
consists of three stanzas (5 + 5 + 4 verses).
Stanza 1 is connected with the previous
chapter, and shews that, since man is a re-
sponsible agent, even the most coveted pos-
session that of a numerous posterity may
not always prove a blessing. Stanza 2 illustrates
the general inference that only the good will
remain, while those who are evil shall perish
in judgment. This is shewn by a reference
to the history of Israel (yv. 6-10). Lastly,
in stanza 3 the writer proceeds to shew that
God deals in this manner not only with
nations, but also with individuals (yv. 11-14).
At this point the objection is artistically intro-
duced that it is unreasonable to imagine that
every single individual in this vast universe
will be called to give a separate account, t>.
17, which opens the first stanza of Part II.
{yv. 17-23). The answer to this objection
lies in higher views of God, which exhibit His
often hidden wisdom and justice (yv. 18-23).
Lastly, in the second stanza of Part II. (like
the first, of seven verses : vv. 24-30) this is
farther enforced by a consideration of the
sovereignty, care, and personal rule of God.
1. unprofi 'table.] In LXX. Hos. viii. 8 the
V. 2-
-7-]
ECCLESIASTICUS. XVI.
9 1
B.C.
cir. 200.
2 Though they multiply, rejoice
not in them, except the fear of the
Lord be with them.
3 Trust not thou in their life,
neither respect their multitude : for
one that is just is better than a thou-
sand ; and better it is to die without
children, than to have them that are
ungodly.
4 For by one that hath under-
standing shall the city be replenished:
but the 'kindred of the wicked
speedily become desolate.
5 Many such things have I
wi
th
mine eves, an
y<
mine ear
shall
seen
hath
E. C. '
cir. 200.
I Or, tribe.
ch.
1.9.
heard greater things than these.
6 a h\ the congregation of the un-
godly shall a fire be kindled ; and in a
rebellious nation wrath "is set on fire.
7 *He was not pacified toward the b
old giants, who fell away in the wisd.' 14.
strength of their foolishness.
II Or,
been.
hath
same word stands for 12 ]'?n pR. In Jer.
xxii. 28, xlviii. 38 (in LXX. xxxi. 38), the
same Hebrew expression is similarly rendered
(ou/c eori XP eia avTov). Comp. also Philem.
v. 11 (see the excellent remarks on the
expression in Philem. in the ' Speaker's Com-
ment.' ad loc). In any case the word a^pr/cr-
tos conveys here a much stronger meaning
than our ordinary usage of " unprofitable,"
although probably not one so strong as in
the Hebrew passages referred to, which seem
rather to be represented in Rom. ix. 21;
2 Tim. ii. 20.
neither delight in.'] Better, neither have
joy over. The general meaning of the verse
is farther set forth in v. 2.
3. neither respect their multitude.] Rather,
neither have respect [in the sense of re-
liance] to their place [in the sense of rank
or condition]. The difficulty of the expression
led to such attempts at correcting the text
as the Alex, reading (and that of other
authorities), to nXfjOos, " the multitude," for
tov Toirov adopted in the A. V. or the Vulg.
reading, kottov, labores. But from the usage
in the LXX. there cannot be any doubt that
the Hebrew original for tokos was QlpD
here in the later Targumic and Talmudic
sense of rank, condition (comp. the beautiful
saying : " Not his rank maketh a man honour-
able, but the man his rank," Taan. 2 1 b,
anticipating Burns). Indeed that meaning of
the word seems already implied in Eccles., as
in Eccles. iii. 16, and especially x. 4. Accord-
ingly the words of the Siracide mean : trust
not in their life, and have no reliance on, look
not to, their present rank and condition.
In the next clause the words "that is just"
must be omitted as a later gloss. The last
line of the verse reads: And to die childless
than to have ungodly children [Bissell].
4. Omit " speedily " in the second clause.
the city.] Rather, a city. We retain the
rendering " shall be replenished " for o-woiki-
adi]o-eTai, as more general, and including more
than merely the population of a city. The
expression seems to have been chosen as anti-
thetic to the epr/jua)f?i)o-fTat ("shall be made
desolate ") in the second clause.
but the house of the ivicked shall become
desolate?^ " House " in the wider Hebrew
sense of JV3 or nn2^D = the whole kindred
and family, viewed as a unit. " D esolate : " the
Hebrew word was either 2"in or DEC'.
5. greater.] Rather, more mighty, I
have heard, or come to know, even more
striking instances of this than those which
I have personally witnessed.
6. This verse begins the stanza of historical
illustrations. If we regard v. 6 as the first
instance of them, the reference would be
primarily to Numb. xi. 1, comp. Ps. lxxviii.
21, although the history of Korah may also
have been in view (Numb. xvi.). In that
case we would translate : " In the congregation
of sinners fire was kindled;" the Greek
translator having for some reason rendered
the Hebrew imperfect (in the first, though
not in the second clause) by the future (in
the LXX. Numb. xi. 1 reads: e^e<av6r) iv
avTols irvp). But it is at least conceivable
that v. 6 a is intended not as a reference to
any particular event, but as a general summary
and inference from the past, and as a predic-
tion of what would take place in the future.
This would avoid the strange transition from
a much later event to the history of the giants,
of Lot, and of Israel, in the following verses,
which are all related in their chronological
order. If this view of v. 6 be adopted, the
future tense must be retained in the transla-
tion: " shall f re be kindled." See note on
v. 8.
7. toward the old giants.] Rather, in
regard to. The reference is to Gen. vi. 1-4.
On the view here taken of this narrative
comp. Wisd. xiv. 6; Bar. iii. 26 ; 3 Mace. ii.
4, the Pseudepigr. (B. of Hen. ; B. of JubiL
Comp. Dillmann, ' B. Hen. Einl.' p. xlii.),
Jos., Philo, and as regards the Greek text of
Gen. vi. 1, Field's 'Hex.' ad loc. On the
interpretation of Gen. vi. 1-4 see the special
literature in Dillmann, ' Die Genesis' (Kurz-
gef. Exeg. Handb., ed. 1882), pp. 113, 114,
9 2
ECCLESIASTICUS. XVI.
[v. 816.
B. C.
cir. 200.
8 ^Neither spared he the place
where Lot sojourned, but '^ abhorred
them for their pride.
9 He pitied not the people of per-
dition, who were taken away in their
sins :
10 'Nor the six hundred thousand
footmen, who were gathered toge-
ther in the hardness of their hearts.
1 1 And if" there be one stiffnecked
among the people, it is marvel if he
/ch. 5. 6. escape unpunished: for -^mercy and
wrath are with him ; he is mighty
to forgive, and to pour out dis-
pleasure.
c Gen. 19.
= 4-
'- Ezck. 16
49. 5.
Numb.
M- 15. 35
& 16. 21.
it 21. 6.
& 26. 64.
12 As his mercy is great, so is his B.C.
correction also: ^he judgeth a man cl L!f'
according to his works. I2 Ps- 62 -
13 The sinner shall not escape
with his spoils : and the patience of
the godly shall not be frustrate.
14. Make way for every work of
mercy : for every man shall find
according: to his works.
15 h The Lord hardened Pharaoh, h Exod. 7
that he should not know him, that 4,' s. H '
his powerful works mio-ht be known Kom -9-
to the world.
16 His mercy is manifest to every
creature; and 'he hath separated Gen. 1. 4
and Delitzsch, 'Comm. il.d. Gen.' (ed. 1872),
pp. 190, dec.
in the strength of their foolishness.'] Rather,
in their strength, omitting what evidently
was a gloss (emendatory or else apologetic).
8. He spared not those who dwelt
with Lot, whom He abhorred for their
pride.] According to the common interpreta-
tion, the reference is here to the people of
Sodom. But these would not have been
" the sojourners with Lot ;" rather was Lot
a sojourner with them. A further difficulty-
arises from the fact that the following two
verses (yv. 9, 10) can only refer to Israel.
Hence we conclude that all these historical
illustrations are taken from what befell the
professing children of God. Accordingly
they " who dwelt with Lot " must be those of
his own family whose pride prevented their
listening to his warning irapoiKta standing
for the Hebrew rV2. and not 11 JO, as some-
times in the LXX. On the other hand, the
Syr., which has here several alterations, seems
to wish to apply -w. 6-9 not to Israel, but to
their enemies, as we think, wrongly.
9. the people of perdition.] I.e. devoted to
perdition. The reference may be to what is
recorded in Ex. xxxii., or else in Numb. xi.
The Syr. would read the Heb. DJ? by Drn &6]
iO"in a play on the words.
10. Nor.] Rather, and so. The refer-
ence here is to the fact that the 600,000
footmen who came out of Egypt (Ex. xii. 37)
perished in the wilderness on account of the
hardness of their hearts. The rendering of
the Greek : " who were gathered together,"
iiricrvvaxdivras, is due to a misunder-
standing of the verb epX (D^BD&On or it
may have been -ISDXp. TJ'X), Which' means
indeed " to gather," but in the twofold sense
of gathering together and of gathering away
= taking away = destroying. The meaning
of the Hebrew original no doubt was : who
were carried ff [swept away] in the hard-
ness of their hearts.
11. Third stanza, preparing for Part II.
Not only a community, but individuals are
punished of God. Omit " among the people."
13 b. nor will He delay [defer, cause to
come too late] the hope of the godly.]
Briefly, God will fulfil, and that ere long, the
hope of His people. The wicked shall not
be allowed to be rich in his robbery, nor yet
the just to fail of his hope. We have
rendered vnopovrj not " patience," but "hope,"
in accordance with the usage of the LXX.
The Hebrew may have been : P^V J"llpn\
14. He will make a place for all
mercy; every one shall find ( = receive)
according to his works.] The difficulty here is
whether the " mercy " {iXer^ixoavvr]) referred
to is that shewn by man, of which God will
make acknowledgment, or that displayed by
God in the sense that, while He will prove
very merciful, every one shall receive a just
retribution. The meaning of the expression
" He will make a place " {wmrja-e 1 tuttov) is
illustrated by Acts xxv. 16; Rom. xii. 19;
Heb. viii. 7, xii. 17. It corresponds to the
Hebrew ? DIpD JH3. Although the term
eXerj^oavvr) is very rarely employed in refer-
ence to God, it is so used in Ecclus. xvii. 29,
and in LXX. Ps. cii. (Heb. ciii.) 6 a, where it
stands for " righteous acts," DIpTV. Indeed,
this latter passage may have been in the mind
of the writer, and the noiiov eXer/^oo-was of
that Ps. have become the 71-0077 eXf-qpoa-vvT]
Tvoujaei Ti'mov of our passage. At the same
time it must be admitted that the addition of
Trda-rj seems to point to the exercise of human
rather than Divine mercies. In that case
" make a place " would = assign a place.
17 22.]
ECCLESIASTICUS. XVI.
93
B.C.
cir. 200.
!l Or,
strong-
his light from the darkness with an
"adamant.
17 Say not thou, I will hide my-
Hon - self from the Lord : shall any re-
member me from above ? I shall not
be remembered anions so many peo-
ple : for what is my soul among such
an infinite number of creatures ?
18 ^'Behold, the heaven, and the
heaven of heavens, the deep, and the
earth, and all that therein is, shall be
moved when he shall visit.
19 The mountains also and foun-
* 1 Kings
S.27.
: Chron.
>. 18.
Pet. 3.
10.
dations of the earth shall be shaken B. c
with trembling, when the Lord look- Cl [^-
eth upon them.
20 No heart can think upon these
things worthily : / and who is able to 'Rom. n.
conceive his ways ? 33 '
21 It is a tempest which no man
can see : for the most part of his
works are hid.
22 Who can declare the works of
his justice ? or who can endure them ?
for his covenant is afar off", and the
trial of all things is in the end.
17. Omit w. 15, 16. (See introductory
remarks.) It adds to our difficulties of inter-
pretation that w. 15, 16 are found in the Syr.
Again, the Syr. also gives a totally different
turn to v. 17 (comp. Syr. v. 18), and presents
it in a sense foreign, as we believe, to the
purpose of the original writer. It is not
difficult to perceive the apologetic motives
for these alterations although some may
regard it as open to question whether the
Greek or the Syriac translator tampered with
the Hebrew original. For our own part we
have no hesitation in abiding by the Greek
Version. The last clause of the verse should
be rendered: "For what is my soul in im-
measurable [infinite] creation 1 ?" It
must, however, be admitted that alike the
thought and its mode of expression (ktio-is)
are not Hebrew, but Alexandrian.
18. Omit the words " and all that therein
is"; "shall be moved," &c. rather: shall
be shaken at His visitation. It is pos-
sible that w. 18-22 still continue the objec-
tions of v. 17, derived from a misapplication
of the observed greatness of God. But
it seems difficult to imagine such language
on the part of an unbeliever. On the other
hand, if, as we suppose, -w. 21, 22 are in-
tended as an answer to his secret thinking,
"w. 18, 19 must also be regarded as part
of the same argument. In that case the
reasoning would be : True, God is very great ;
yet He is not far from His creation, but
penetrates, pervades, and directs all both
physically and ethically even though this
may be un perceived or unheeded.
19. shall be shaken, <&'c.~\ Rather: "are
shaken with trembling when He looketh
upon them."
20. But (Wi for Se) upon (ordinarily,
nepi) these things the mind (3?) shall
not think.] The future here in the sense
of " cannot," to express what is morally im-
possible: comp. Rom. v. 7 ; 1 Cor. viii. 8
(Winer's ' Gramm.' p. 250). Most com-
mentators, however, regard the words as
implying a reproof of such a state of mind.
and His ways who shall consider'?]
The interpretation proposed by us of this
and the preceding clause, although not free
from difficulty, agrees best with v. 19. We
may add that the Syr. Version offers not any
help on these difficult verses, and indeed is
not trustworthy.
21. As a tempest, is'c.~\ The figurative
comparison of God's dealings with the wind
seems to have been not only frequent, but to
have become almost proverbial. Comp. Ps.
exxxv. 7 ; Prov. xxx. 4 ; Eccles. i. 6 (viii. 8 ?),
xi. 5 ; and especially St. John iii. 8.
22. The works of (God's) justice
[righteousness] who shall announce, or
who shall expect [await]?] 'Yno^ivnv
stands in the LXX. for a number of Hebrew
words, but in a very large proportion of
instances for such as mean " to expect " or
" await." The meaning here is : as it is
extremely difficult, almost impossible, to an-
nounce and anticipate the manner in which
God's justice shall be manifested (since it is
secret, sudden, irresistible, like the storm),
so, on the other hand, there are few who
expect it.
for far off is the covenant.] The
clause following on these words in the A.V.
must be omitted (in the Syr. the whole verse
is wanting). These words express the false-
inference drawn by men from the impossibility
of announcing God's judgments, as well as
the reason why they are not expected. They
imagine: far off is the covenant. The
reference to the biad^K-q is a favourite one
with the Son of Sirach, who employs the
term twenty-two times. In the LXX. it
stands almost invariably for )V*13. We sup-
pose that " the covenant " here in view is that
with death and Hades, to which reference
was made in Ecclus. xiv. 12, 17. The writer
had probably in his mind LXX. Is. xxviii.
15, and especially v. 17: "And I will cause
94
ECCLESIASTICUS. XVI.
[v. 2329.
B.C.
cir. 200.
'" Ps. III.
7,8.
23 He that wanteth understand- them he disposed the parts there-
ins: will think upon vain things : of.
B.C.
cir. 200.
and a foolish man errinp; imagineth
O O
follies.
He garnished his works for
, and in his hand are the "chief
7
II Or, be-
ginnings.
24 My son, hearken unto me, and of them unto all generations : they
learn knowledge, and mark my words neither labour, nor are weary, nor
with thy heart. cease from their works.
25 I will shew forth doctrine in 28 None of them hindereth an-
weight, and declare his knowledge other, "and they shall never disobey Ps. 148
exactly. his word.
26 '"The works of the Lord are 29 After this the Lord looked
done in judgment from the begin- upon the earth, and filled it with his
and from the time he made blessings.
ning
judgment to be for hope (here eXnls), and
my compassion ((Xtrjfioa-vvr], as in Ecclus. xvi.
14) for just measures, and ye that trust vainly
in falsehood shall fall : for the tempest
(/carntyi's', as in Ecclus. xvi. 21) shall not by
any means pass by you except it also take
away your covenant of death (Sin^Kr/, as in
Ecclus. xvi. 22), and your hope in Hades
shall by no means stand ; if the rushing tem-
pest (Karaty/f) should come upon you, ye
shall be beaten down by it." In our view
this passage explains not only the expression
" for far off is the covenant," but also the fol-
lowing verse.
23. He that ivanteth understanding [lit.
heart, ZP"1pn] will think these things, and
an unwise and erring man will think
foolish things [pa>pd = i"l?33].
24. Stanza of final admonition. The ex-
pression " mark with the heart," as often in
the Hebrew (3? D^), here apparently de-
rived from Deut. xxxii. 46 (both in the Heb.
and LXX.). Comp. also Ezek. xliv. 5. Hence
the proper translation is: "And set thy
heart upon my words."
25. J twill sheav forth instruction by
weight [carefully and accurately measured
out, perhaps also with a secondary reference
to its value], and declare [announce, set forth]
knowledge with exactness [accuracy,
precision].
26. By [according to] the counsel [ap-
pointment, decree GSL'V?] of the Lord
(rue) His works from 'the beginning, and
Jrom [the time of?] their making He
assigned [apportioned] their parts [to
each its part ? perhaps ip6n j&n in*?""^-")].]
This vast creation, so far from leading us to
infer as the foolish had suggested in the
previous stanza that the individual is lost or
unheeded amidst the vast mass, rather leads
to an opposite conclusion. From the first
all things have had the law of His appoint-
ment impressed upon them, and in every part
of creation we mark this orderly distribution.
27. He ordered [settled, appointed, pre-
pared adorned?] for ever His works,
and their rule to their generation.]
Simple as these words seem, it is not easy to
decide how exactly to render them. " The
works" here referred to are God's chief works :
the sun and stars to which Jewish Alexan-
drian philosophy attached such high im-
portance, as well as the regulation of all
nature (comp. here especially Philo, ' de
Monarch.' i. 1 ; comp. ii. 5, 6, and the art.
Philo in Smith and Wace's ' Diet, of Chr.
Biogr.'). We have rendered f<6crprjaev : He
" ordered," " settled," which meaning it cer-
tainly bears in LXX. Mic. vi. 9, as well as a
kindred meaning in other passages. The
common rendering, " garnished " or " beau-
tified," seems to give no meaning, while ours
suits the context. Again, we have rendered
tcis dpxds by " their rule," being the expression
used in reference to the rule of sun and stars
in LXX. Gen. i. 16, 18, and Philo similarly
designates them as ap^ovras (' de Monarch.'
i. 1). As to their "ordering for ever," the
writer had probably Ps. cxlviii. 6 in view,
where the same language is used. Indeed
it is not improbable that the Hebrew original
reproduced the ch^b lV_h DtplDJ^l of that
Ps. (comp. also Ps. exxxv., in the Heb.
exxxvi. 8, 9). It is even possible that the
following clause also, Kai ras dpxus avrcov els
yeveds avrav, may be the younger Siracide's
peculiar mode of rendering the second clause
of Ps. cxlviii. 6 : "lbj^ &6\ jnrpri "they
neither labour," rather: they hunger
not.
28. hindereth [crowdeth, in the sense of
moving out of its place] another [lit. "his
neighbour"]. "Each presseth not upon
his neighbour, and unto everlasting
[Aeon] shall they not disobey His word."
29. And after this.'] Viz. after having
i 5-]
ECCLESIASTICUS. XVI. XVII.
95
B. C.
cir. 200.
o Gen. 1.
=5-
P Eccles.
~\. 20.
Gen. 1.
27. & 3.
9. & 5. 2.
Eccles. 3.
20.
IWisd. 2.
2}- & 7-
r
30 "With all manner of living
things hath he covered the face there-
of ; -?*and they shall return into it again.
CHAPTER XVII.
1 J/tni' God created and furnished man. 14
Avoid all sin : 19 for God seeth all things.
25 Turn to him while thou livest.
r I ^HE Lord "created man of the
earth, and turned him into it
2 3 He gave them few days, and a b. c.
short time, and power also over the cir j_^-
things therein. *Jobi 4 .i.
O C p
3 He endued them with strength 26 . &' 9 *' 6-
by themselves, and c made them ac- lCor -"-
cording to his image, c'oioss. 3.
4 And put the fear "of man upon '
all flesh, "'and gave him dominion fHm.
over beasts and fowls. rf Gen. 1.
a^ain.
5 [They received the use of the
28.
thus established and regulated for ever what
is in heaven above.
30. living thingsJ] Rather, "living
creatures." The Hebrew may have been:
inh'z traa n*M vhv.
T VV T V T
and they shall return into it again.~\ Lit.
" and unto it the return of them."
CHAPTER XVII.
The argument of the previous chapter is
here continued. What had previously been
stated in regard to the world is now shewn
to apply also to man only that in his case
personal responsibility is superadded. The
world has a Divine Law inherent in itself;
for man, as made in the image of God, his
mental and moral individuality the mind,
conscience, heart, and free will are that
Law. Man is thus in the highest sense a
law unto himself. In his case there exists
not any necessity of nature, but he has the
moral freedom of a personal choice, for which
he is also endowed with the necessary moral
qualifications. Hence he is absolutely and
personally responsible (comp. xvi. 17, &c).
This forms the subject of the first stanza
(w. 1-8 ; <v. 9 must be omitted). Turning
next from this subjective to the objective
aspect of the question, the writer lays down
this further position, that man is intended by
God to glorify Him, for which purpose God
has made Himself known to him, and this
involves another and still higher degree of
responsibility. This forms the subject of the
second stanza (w. 10-15, v. 15 marking the
climax, while i\ 16 must be omitted). But
the highest responsibility attaches to Israel
(stanza 3: w. 17-24). In a concluding
stanza (w. 25-32) the writer makes a
religious application of what had preceded.
Thus the chapter consists of four irregular
stanzas. We add that w. 5, 9, 16, i8,and
21 in our A. V. must be omitted as spurious.
1. and turned hbn.~] But the sense requires :
"and shall turn him." In the Heb. it
was no doubt iPD*^*, or more probably
^r^tf'! (comp. Kautzsch-Gesenius, 24th ed.,
p. 145, 4, note); or, as in the Syr., with 21L"
before it. In the latter case the meaning
would have been : He shall certainly turn
him again (Ewald, p. 782). The Greek
translator used the aorist instead of the future,
possibly as in Rev. x. 7 ; 1 Cor. vii. 28
(Winer, /. /. p. 248). The statement itself is
parallel to Ps. cxlvi. 4.
2. fe-ui days.~\ rjpepas dptdpov, lit. "days
of number." A common Hebraism, as in
"ISDO niJC', "a few years," Job xvi. 22, and
13DB WW, "a few days," Numb. ix. 20
(LXX. rjpepas dpidpw), where the words in
the Heb. are however in apposition, while in
Ecclus. the original had ISpO *. The
use of the word " number " for " numbered "
= few, is frequent, alike in the Heb. and in
the LXX.
and a (definite) time [a season].] No
doubt ny, perhaps, as suggested by the next
clause, with the secondary sense of a Divine
appointment attaching to it, as in Eccles. iii.
In Ezek. vii. 7, 12, the words "day" and
" season " are also conjoined, both in the
Heb. and the LXX., but in the inverse order
of Ecclus.
and He gave them the dominion
[imperium, as apparent from the gen. of the
object] of what is upon it] Viz. of all
that is upon the earth.
3. He endued them with their own
strength.] I.e. strength of their own (so
the Aethiop.), strength which was their own,
human ; while the Figure, which was behind
that strength and directed it, and of which
they were "the image," was Divine. kciB'
eavrovs, probably for the sake of antithesis to
the kot elKova (" according to His image ")
in the next clause. The <a6' (avrovs stands
here instead of the genitive: comp. Acts
xvii. 28, xviii. 15, xxvi. 3 ; Eph. i. 15 (Winer,
/. /. p. 139, and 30, Anm. 5, p. 174 of the
6th ed.). The Syr., which renders the second
clause, " and covered them with terror," seems
inapt and a confusion with the first clause of
the next verse.
5. This verse must be omitted. AsGrotius
9 6
ECCLESIASTICUS. XVII.
[v. 613.
B. c. five operations of the Lord, and in the
cir^joo. g j xt j 1 pi ace ne imparted them under-
standing, and in the seventh speech, an
interpreter of the cogitations thereof.]
6 Counsel, and a tongue, and eyes,
ears, and a heart, gave he them to
understand.
7 Withal he Riled them with the
knowledge of understanding, and
shewed them good and evil.
8 He set his eye upon their hearts,
that he might shew them the great-
ness of his works.
9 He gave them to glory in his
marvellous acts for ever, that they
mi<rht declare his works with under-
standing.
10 And the elect shall praise his
holy name.
1 1 Beside this he gave them
knowledge, and the law of life for an
heritage.
12 He made an everlasting cove-
nant with them, and shewed them
his judgments.
13 Their eyes saw the majesty of
B. c.
cir. 20D.
remarks, it is probably the marginal gloss of
some Stoic annotator.
6. Counsel.'] Rather, a disposition. Cp.
xv. 14. The Syr. omits, as we think rightly,
this word. It should be noted that 8iaftov\i<>v
in the singular does not occur in the LXX.
and only twice in Ecclus. : here and in xv. 14
[see note] in the sense of disposition, mind =
")X\ It occurs in the plural (whether of
SiafiovXia or 8iafiov\iov) in the sense of
" counsels," " purposes," and " thoughts," in
LXX. Ps. v. 1 1 and ix. 23 (Heb. x. 2), and in
Hos. xi. 6 ; also in Hos. iv. 9, v. 4, vii. 2. where
the Heb., however, has "doings" (for the
rendering of X*'p in 2 Sam. [LXX. 2 Kings]
xv. 1 2 by 8iaftov\iop, see Field, ' Hex.' ad Joe).
We infer that the use of SiafiovXtov and of
"IX* in that sense was post-biblical, and, as
regards the Greek term, we would suggest,
Alexandrian. In omitting the word, the Syr.
is probably faithful to the original. We
farther mark that the Syr. order of the verses
differs from the Greek, there being an inver-
sion of w. 6 and 7 as well as of clauses a
and b in v. 9, while clause a of v. 8 is
omitted. The Syriac order therefore is:
"w. 7, 6, 8 b, 9 b, 9 a, these last three clauses
forming Syr. v. 8, then v. 9, which is v. 10
of the A. V. The Vulgate, it must be re-
membered, represents in Ecclesiasticus the
ancient Latin Version (Vet. Lat.). See the
Introd. It omits v. 5 and adds a clause both
at the beginning and the end of v. 6 (in
A. V.). It also inserts a clause between a
and b in 1: 7, and adds a clause to, while it
generally confirms, w. 8-10 (in our A. V.).
Lastly, the reading of A. V. differs from that
of the Vatican, which we are throughout
following. From all this we infer that the
text of these verses has been altered, probably
by successive "hands," from philosophical
and theological motives, which, so far as
w. 5-7 are concerned, will be easily under-
stood. On the whole, we prefer the Syr.
arrangement of the verses.
to understand^ Perhaps, to consider.
7. Omit " withal."
9, 10. Verse 9 is omitted in the LXX.
(Vatic), while ik 10 reads as follows: And
they shall praise His holy Name fin
the Syr. only : " And that they may praise
His holy Name"] that they may declare
(tell) the greatnesses of His works
(/neyoXeta = niPTJ, Ps. lxxi. 19). Here or
perhaps at the next verse begins a new stanza.
11. He gave them besides.] But we
are inclined, in accordance with the Syr., to
emend Trpoa-idrjKeu into TrpotBqKfv. he set
before them. This would suit the context
much better.
and made them inherit a law of
life.] Houbigant understands this as an
allusion to the Law of Nature in man. But
this seems incompatible with clause a and
with %>. 12, both of which as we understand
them, and as the original no doubt intended
would point to the Law of Moses. But
we suspect that some alterations were pur-
posely made in this verse by the younger
Siracide. The Syr. has " covenant," and we
suspect that the younger Siracide purposely
changed the IVQ, " covenant," of the original
into "wisdom," eVtor^r/, in order to give
the verse a more general, Alexandrian sense.
Similarly the Syr. has in the second clause
" He taught them " (perhaps Dyniil), which
was changed into " made them inherit," as
if it were a general human inheritance. Thus
Houbigant may, after all, have rightly in-
dicated the intention of the Greek translator,
though not the meaning of the original.
12. This verse confirms our previous in-
terpretation. " His judgments," in the sense
of the Hebrew VtDS^'O = laws, command-
ments, ordinances.
13. Here it is no longer open to doubt
that the reference is to the revelation on
Sinai. " The majesty of bis glory" rather, the
greatness of the glory (omitting "his") ;
V. 14 2 2.]
ECCLESIASTICUS. XVII.
97
B. C.
cir. 200.
e Exod.
20, & 21,
& 22, & 23.
f ch. 15.
19.
ver. ig.
Hebr. 4.
; , '3-
- r Deut.
32. 8, 9.
* Rom.
13. 1.
' Deut. 4.
20. & 10.
Exod. 4.
22.
his glory, and their ears heard his nourisheth with discipline, and giving b. C.
glorious voice.
14 And he said unto them, Beware
of all unrighteousness ; and he *gave
every man commandment concern-
ing his neighbour.
15 /Their ways are ever before
him, and shall not be hid from his
eyes.
16 Every man from his youth is
given to evil ; neither could they
make to themselves fleshy hearts for
stony.
17 For -^in the division of the na-
tions of the whole earth he set a
/2 ruler over every people j but 'Israel
is the Lord's portion :
18 Whom, *being his firstborn, he
him the light of his love doth not C1 L!^'
forsake him.
19 'Therefore all their works are l ver. 15.
as the sun before him, and his eyes
are continually upon their ways.
20 None of their unrighteous deeds
are hid from him, but all their sins
are before the Lord.
21 But the Lord being gracious,
and knowing his workmanship, w nei- Deut.
ther left nor forsook them, but spared 3I " 6 '
them.
22 The "alms of a man is as a sig- ,: ch. 29.
net with him, and he will keep the - :
good deeds of man "as the apple of"Ps. 17. i
the eye, and give repentance to his
sons and daughters.
and again in the second clause, and the
glory of their voice [sound = their
glorious sound] heard their ear. Many
authorities correct aiirStv, " their " [after
(pavr/s], into avrov, "His," and the Syr. has
the same reading. But there seems no need
for the correction. " Their " voice or sound
was that of the commandments, v. 12, while
thev onlv saw "the greatness of glorv," not
" His " glory itself.
14. The reference seems to be to the
chapters following the ten commandments,
especially Ex. xxi., xxii.
15. This verse sets forth the final inference
from all as regards Israel's personal respon-
sibility, in answer to the objections mentioned
in Ecclus. xvi. 17, Sec.
16. The whole verse must be omitted. It
is so evidently an interpolation and of late,
probably Christian, authorship, that it is
difficult to understand its insertion.
17. Omit "For in the division of the nations
of the whole earth." Fritzsche regards the
"rulers" whom God had set over each nation
as their guardian angels, through whom He
stood in some relationship to "every people,"
and he refers in corroboration to LXX.
Deut. xxxii. 8 and Heb. ii. 5. The latter
passage has not any reference to this subject,
nor does even the former bear out the con-
tention of Fritzsche, since the parallelism be-
tween the verse in Ecclus. and that in LXX.
Deut. is, to say the least, extremely doubtful.
It is indeed true that the LXX. rendering of
Deut. xxxii. 8 reproduces the tradition in the
Jer. Targ. on Gen. xi. 7, 8, where the "We"
who came down to confound the languages
and to scatter the people are explained to be
Apoc Vol. II.
the seventy angels, having reference to the
seventy nations who would be formed (comp.
also Pirqe d. R. El. 24). In the later Midrash
this is further developed, and God not only
assigns to the nations their bounds "according
to the number of the angels of God " (LXX.
Deut.), but these angel-princes are protectors
of the nations, hostile to Israel, arid shall
ultimately be cast down (Ber. R. 56 ; Shem.
R. 21: Vayy. R. 29; Ruth R. ed. Warsh.
p. 36 b). But in Ecclus. there is as yet not
any mention of such hostility to Israel on the
part of the " angel-princes," nor even a clear
indication of the legend underlying the LXX.
gloss on Deut. and the Jer. Targum. When
to this we add that Michael was similarly
regarded as the "Angel-prince" of Israel, we
are inclined to regard " the rulers " of Ecclus.
xvii. 1 7 as secular princes, and the reference
if any to be to Deut. xxxii. 8, 9 in the
Hebrew. And words of comfort like these
would be very appropriate in the political
condition of Israel in the time of the older
Siracide.
18. This verse must be omitted.
19. Omit " therefore."
20. Their unrighteous deeds are not
hid from Hiw, and all their sins are before
the Lord.] The Syr. : " and open before Him
are all their thoughts " perhaps more true to
the original, or else by way of softening it.
21. This verse must be omitted.
22. The last clause after "apple of the eye"
must be omitted. From the nation the writer
passes to the individual. Although Israel as
a people may suffer for their sins, yet there
are the righteous among them. We have
here clear indication of the later doctrine of
H
9 8
ECCLESIASTICUS. XVII.
[V-
B.C.
cir. 200.
P Matt.
25- 34. 35-
* Acts 3.
19.
r Jer. 3.
12.
DOr,
lessen thy
offence.
II Or, illu-
mination.
23 ^Afterwards he will rise up
and reward them, and render their
recompence upon their heads.
24 ^But unto them that repent, he
granted them return, and comforted
those that failed in patience.
25 ^Return unto the Lord, and
forsake thy sins, make thy prayer
before his face, and "offend less.
26 Turn again to the most High,
and turn away from iniquity : for he
will lead thee out of darkness into
the light of health, and hate thou
abomination vehemently.
27 s Who shall praise the most B.C.
T T . { , 1 r , cir. 200.
High in the grave, instead or them
which live and give thanks ? & P i S i S 6 'i 5 7 '.
28 Thanksgiving perisheth from I -^ ai - 38-
the dead, as from one that is not : Bamch 2.
the living and sound in heart shall I7 '
praise the Lord.
29 How great is the lovingkind-
ness of the Lord our God, and his
compassion unto such as turn unto
him in holiness !
30 For all things cannot be in men,
because the son of man is not im-
mortal.
the meritoriousness of " good works," espe-
cially of ''almsgiving." Altogether the
verse forms a later Judaic paraphrase, or
rather transformation, of Deut. xxxii. 10. It
is now " almsgiving " which is precious as
" the signet " on the hand, and which God
guards as carefully as the apple of the eye.
Nothing can annul what that signet has sealed ;
nothing shall disturb or dim that eye. The
meaning which we attach to this verse is con-
firmed by the paraphrastic Syr. rendering :
"The righteousness [merit] of all the sons of
men is sealed and deposited with Him, and
the goodness of all the sons of men is as the
apple of the eye preserved before Him."
23. From the use of the expression " and
render their recompence upon their own
heads," which is not only exactly parallel to
Joel iii. (Heb. iv.) 6, 7, but reproduces the word-
ing of the LXX., we conclude that this verse
refers not to the subject of v. 22, but to the
punishment of the wicked. With this agrees
the Syr. : " and return [give] their sins (in the
Heb. it was probably D7ID! ; comp. also
Ps. xxviii. 4) upon their head."
24. granteth . . . comforteth . . . fail
in confidence.] That is, those whose hope
or confidence of forgiveness faileth. The
Syr. either misread or misunderstood the
original.
25. Last stanza, and offend less.'] Rather :
and lessen (the occasion for) offence;
lit., "the stumble." The word TrpoaKo^a
is used in that sense (although for different
Hebrew words) in LXX. Ex. xxiii. 33,
xxxrv 12; Is. viii. i 4 , X xix. 21; and in
N. I. Rom. ix. 32, 33, xiv. 13, 20; 1 Cor.
vm. 9 : 1 Pet. 11. 8. Substantially, therefore,
the advice is to avoid what would lead to sin.
I he Syr had here either a different text, or
altered the original. Or it may be that the
younger Sirac.de had modified it in his own
fashion. '1 he Greek is certainly feeble as
compared with the Syriac.
26. The clause beginning "for he will
lead thee," and ending "into the light of
health," must be omitted.
27, 28. grave.] Rather, Hades.
thanks . . . thanksgiving.] Rather, praise.
Verses 27 and 28a seem again to imply a
denial of personal immortality. On the other
hand, the Syr. has : " For what delight hath
the Lord in all those who perished in the
world instead of them who live and render
praise to Him ; " Does the Greek text repre-
sent an alteration on the part of the younger
Siracide, or is the Syr. version a Christian
emendation? After "sound" in v. 28 omit
the words " in heart." The gloss may have
been intended to mitigate what might seem
offensive in the original, while the limitation of
" praise " to corporeal and temporal benefits
is quite in the spirit of at least the younger
Siracide.
29. Omit as glosses, similar in character to
that just noticed, in clause a, "our God;"
and in clause b, " in holiness."
30. The first clause in the Greek gives
no meaning. If we were to alter -rvavra into
raiira, it would agree with the Syr. and the
sense would be : " For these things are not in
man." But this does not fit in either with
what precedes or with what follows. It
seems not unlikely that the Hebrew original
was D1X3 h$ *6 3 or fc'iJN " for the
t t : ***:
Lord is not as man," and that the younger
Siracide misread ?3 for 7>X and D1X3 for
t t :
D^IX3 (comp. Horowitz, in Frankel's ' Mon-
atschr.' xiv. p. 198). If we may thus account
for the first clause by a misreading of the
Hebrew, it is not easy to explain the second
clause. It accords indeed with the first clause
in the Greek, but we can scarcely imagine that
it faithfully represents the original. Can it have
been intended to convey the same meaning as
w. 27, 28 a or else to attenuate that meaning
V.
n-4.] ECCLESIASTICUS. XVII. XVIII.
99
B.C.
cir. 200.
* jo"b7 5 -
5.6.
''What is
the light
brighter
than the
thereof faileth :
3 1
sun ? yet
and flesh and blood will imagine evil.
32 He vieweth the power of the
height of heaven ; and all men are
but earth and ashes.
CHAPTER XVIII.
4 God's works are to be wondered at. 9 Jlfan's
life is short. 11 God is merciful. 15 Do not
blemish thy good deeds with ill words. 22
Defer not to be justified. 30 Follow not thy
lusts.
H
E that liveth for ever ^created b. c.
all things in general. cb l!! -
2 The Lord only is righteous, and " Gen '
^there is none other but he, * Deut ,
3 Who governeth the world with 3S-
the palm of his hand, c and all things c ch. 42.
obey his will : for he is the King of 23 "
all, by his power ^dividing holy things d Lev. 10
among them from profane.
4 To whom hath he given power
to declare his works ? *and who shall e p s. 106.
find out his noble acts ?
by a vague generality ? The Syr. has : " nor
is his counsel like that of the sons of flesh."
31. Whether we adopt the Greek or the
Syriac version of v. 30, v. 31 is evidently
intended to set forth in contrast to the great-
ness and goodness of God the inherent weak-
ness of the creature : What is more
shining [more brilliant] than the sun?
yet even this is obscured: and an
evil man will think of flesh and blood.
Fritzsche translates : " taketh flesh and blood
into consideration," and regards it as referring
to a moral obscuration. But this explanation is
not satisfactory. For in that case we should
have the inapt comparison of the natural
obscuration of the light of the sun with the
voluntary moral obscuration of the wicked.
Our A. V. adopts the Alex, reading, which
must be regarded as an attempt at emendation.
The Syr. paraphrases. Horowitz (u. s.) con-
jectures that the Hebrew original was : ^3 PJX
mi 1C3 PUM ni3Pn, " how much more
the thoughts of man who is flesh and blood ;"
or else, on a like supposition, D~1X "IV* *3 f)X
mi TJ'3 JTin, " how much more the evil
imagining of man who is flesh and blood."
If so, the Greek translator might have treated
the substantive DP as a verb, and interpreted
it by " meditateth," or " imagineth."
32. He surveys the host of the height
of heaven, and men, all [of them], are earth
and ashes.] We have rendered Svvafuv by
"the host," supposing the original to have
been 7>;n or VH, which is generally rendered
in the LXX. by dvua^s. The Syr. has: " He
judgeth the host of heaven, also the children
of flesh . . ."
CHAPTER XVIII.
As is the case in other chapters, so here
also the closing part of chap. xvii. becomes
the subject of farther teaching in chap, xviii.
It consists of two Parts: Part I., w. 1-18 ;
Part II., v. 19-end. Part I. contains three
stanzas (6 originally 7 ? \- 7 + 4 verses).
The first stanza (yv. 1-7) sets forth the
greatness of God relatively to man ; the second
stanza (w. 8-14), the smallness of man rela-
tively to God in His greatness and goodness;
while the third stanza (yv. 15-18) admonishes
man in his own way to imitate the goodness
of God. This forms the transition to Part II.,
which deals with man. Here also we have
three stanzas (7 + 4 + 4 verses), which may
be thus summarized: stanza 1 (w. 19-25),
man relatively to God; stanza 2 (yv. 26-29),
general inferences; stanza 3 (yv. 30-33), moral
application, or rather the commencement of a
series of useful commonplace sayings.
1. The text seems here corrupt. The Syr.
begins with what we number as v. 4. In the
A. V. v. 3 must be omitted, so that the first
stanza would only consist of six verses. But
we would suggest that both w. 1 and 2 must
in the original have had a second clause, and
that there is a lacuna between w. 2 and 4.
Thus stanza 1 may originally have consisted
of seven verses.
in general.] Rather, generally. This in
the sense of the world as a whole (comp. the
use of koivji in 2 Mace. ix. 26). We con-
jecture that if this verse was in the original
Hebrew, it contained a strong assertion of the
Divine creation of everything out of nothing,
and that the younger Siracide, entertaining the
Alexandrian notion of the pre-existence of
matter, had modified it, but disguised this
under the ambiguous expression kowtj, which
might mean " together," " as a whole," or
" generally."
2. The Lord alone shall be justified
[perhaps: "declared righteous"].] This verse
seems also fragmentary. We can only con-
jecture that it expressed an antithesis to the
imperfectness and defects of all creatures.
See under v. 5. The second clause in the
A. V., " and there is none other but he," as
well as v. 3, must be omitted.
4. To no one [so the better reading]
gave He po-<jjer to proclaim His <worhs.]
Schleusner : facultatem dedit, sett copiam fecit
H 2
100
ECCLESIASTICUS. XVIII.
[v. 5-
12.
B.C.
cir. 200.
5 Who shall number the strength
of his majesty ? and who shall also
tell out his mercies ?
6 As for the wondrous works of
the Lord, there may nothing be taken
from them, neither may any thing
be put unto them, neither can the
ground of them be found out.
7 When a man hath done, then he
beginneth ; and when he leaveth oft,
then he shall be doubtful.
8 What is man, and whereto
serveth he ? what is his good, and B- c.
.... ... cir. 200.
what is his evil r
9 -^The number of a man's days at f Ps. 9-
the most are an hundred years.
io As a drop of water unto the
sea, and a gravelstone in comparison
of the sand ; so are a -^thousand years " Ps. 90.
to the days of eternity. 2'pet. 3.1
1 1 Therefore is God patient with
them, and poureth forth his mercy
upon them.
12 He saw and perceived their end
i.e. none of His creatures is able or sufficient
for it ; none is qualified fully to proclaim them.
Fritzsche regards it as = ivtnoi^ae in Ecclus.
xlii. 17. But although the two passages are
parallel, the meaning of (piroifa (in Ecclus.
xlii.) is somewhat different from that of
iKiroUa. The expression " to proclaim His
works " is the same as in LXX. Ps. cvi.
(Heb. cvii.) 22, although the idea is rather
parallel to LXX. Ps. cv. (Heb. cvi.) 2. In
the Syr. : " Who is able to shew forth
manifest, declare His works?"
and who can search out His mighty
act si] The same word (as for "search
out ") is used in the LXX. both for Em and
for "lpH ; "mighty acts," fieyaXela, as in LXX.
Ps. Ixx. (Heb. lxxi.) 19 : rt^TI.
5. In the Syr. the Greek v. 4 (there v. 1)
is followed (as v. 2) by what is fragmentarily
preserved in the Greek v. 2 : " The whole
world shall be examined together, and the
Lord alone be just." The Greek v. 5 is
omitted in the Syr. " Number " = enumerate ;
"tell out" = set forth. In the Hebrew
original the second clause (if genuine) may
have been: lHDn T3r6 ei'DV '.
t t -: ~ : '
6. There is not [it is not possible] to
make fewer [to diminish] nor to add to,
nor is there (fully) to search out the
wonderful works [flixbsJ ; generally
thirty-one times so translated in the LXX.]
of the Lord.
7. When a man hath ended, then he begin-
netb.'] I.e. when he is at the end of his
attempts to compute or understand, he is
really only at the beginning of his task and of
God's wonderful works.
and when he cease th [Bretschneider aptly,
sell, opere per ac to when he gives up the
search, rests from it], then is he per-
plexed.] I.e. astonied, confounded, in
utter perplexity, viz. alike by what he cannot
search out and by the multitude of the things
opening to his view. The most apt rendering
here is the Latin obstupescere. This not only
answers to the Syr. rendering, but tnvopta> is
used in the same sense in the LXX. (see, for
example, Gen. xxxii. 8 (LXX. 7), where it
stands for 'h ~l1) and repeatedly in the N. T.
The Syr. translates " when they return,"
instead of " when he ceaseth." Possibly the
original may have been 2B>*, which the Greek
translator rendered " when he ceaseth :" while
the Syr. derived it from 31B\ The Greek
gives a better sense.
8. This leads up to the second stanza about
man. Instead of " whereto serveth he ?" the
Syr. has, " what is his defect and what his
advantage?" Heb. irriJV rlO-1 ij'npri HD
a word-play. Altogether a pessimist view
of man and of life.
9. The number of days of a man [the
duration of his life] many years, (if) an
hundred.] Bretschneider q notes from Seneca,
' de brevit. vitae,' c. 3 : " Pervenisse te ad ulti-
mum aetatis humanae videmus: centesimus
tibi, vel supra, premitur annus." But then the
philosopher continues to shew how much has
to be deducted from this age on account of
trouble, illness, and needless or frivolous
waste, so that the real span of life is after all
very short (ed. Ruhkopf, i. pp. 497, 498).
10. As a drop of water out of the sea and
a little stone out of the sand [the omis-
sion of the prepos. in the second clause is a
Hebraism. See Winer, /. /., p. 373, &c], jo
a few years in the day of eternity.'] The
Syr. here paraphrases in targumic manner.
11. Therefore is the Lord long-suffer-
ing towards them.] He bears with them
in their sins. Bretschneider notes here the
absence of any reference to another life. This
appears especially in v. 12.
12. their end.] KaTa<rrpod)r) is a rather
stronger word than " end," and used sensu
malo. The Hebrew had probably DIVinK, as
in the Syr.
1320.]
ECCLESIASTICUS. XVIII.
101
B.C.
cir. 200.
* Ps. 145.
9-
to be evil ; therefore he multiplied
his compassion.
13 The mercy of man is toward
his neighbour; /( but the mercy of
the Lord is upon all flesh : he reprov-
eth, and nurtureth, and teacheth, and
bringeth again, 'as a shepherd his
flock.
14 He hath mercy on them that
receive discipline, and that diligently
seek after his judgments.
15 /c WLy son, blemish not thy good
deeds, neither use uncomfortable
words when thou givest any thing.
16 Shall not the dew asswage the B. C
heat ? so is a word better than a - '
gift.
17 Lo, is not a word better than
a gift ? but both are with a gracious
man.
18 A fool will upbraid churlishly,
and a o-ift of the envious consumeth
O
the eyes.
1 g Learn before thou speak, and
use physick or ever thou be sick.
20 Before judgment 'examinethy- 'iCor.n
self, and in the day of visitation thou 2
shalt find mercy.
13. toward his neighbour.] The Syr., "him
that is near in flesh :" this, in accordance with
Rabbinic usage and ideas.
reproving, and disciplining, and
teaching, and bringing back.J The
reference is to God.
14. He hath mercy on them that accept
discipline, and who hasten [make haste]
after His ordinances.] Lit., "judgments,"
D^DQtJ'D who submit to the discipline which
He administers and become obedient. The
Syr. here substitutes : " Happy they who
hope in His compassion and they who receive
[approve] His judgments."
15. Third stanza : see Introd.
Son, add not blame in thy good deeds."]
Lit., give not blame, viz. joining words of
reproach to benefits bestowed a not un-
common mode of pharisaic churlishness. The
opposite characteristic in the gifts of God in
St. James i. 5 one of the many parallelisms
between that Ep. and Ecclus. (see General
Introd.).
nor with [in] every gift sadness
[mourning] of words.] I.e. words that cause
sadness. The Syr. evidently misunderstood
this verse. The sentiment is truly Jewish in
the best sense.
16. heat."] Perhaps "scorching east- wind:"
in that case it would mean that it restores
what such east-wind, DHp, " has scorched "
(see Grimm, ' Lex. in 1. N* T.' sub Kava-av).
17. a word.] Viz. a good, kind word.
better than a gift.'] In the Hebrew pro-
bably: \mo ate. The Talmud contains
many similar statements. Thus Sukk. 19 b:
Alms are rewarded only according to the
graciousness which accompanies them. In
' Jer. Peah,' viii. 9, it is pointed out that in
Ps. xli. 1 it is said, " Blessed is he that con-
sidered " (not " that giveth to ") " the poor."
In ' Babh. B.' yb we read that he that gave to
the poor a Perutah (the smallest coin) was
blessed with six blessings (according to Is. Iviii.
S, 9), but he that comforted them with words
was blessed with eleven blessings (according
to Is. Iviii. 10-12). Lastly, in 'Ab. de R.
Nath.' xiii. we are told that if one bestowed on
another all the gifts in the world, but with an
unpleasant countenance, it would be reckoned
as if he had not given anything, while if a man
received his neighbour with a pleasant face,
even if he gave him nothing, it would be
reckoned as if he had bestowed on him all the
gifts in the world.
but.] Rather, and.
gracious.] The same expression in St. Luke
i. 28.
18. J fool will upbraid ungraciously, and
the gift of a churl [fidtricavos, Ecclus. xiv.
3, and often here not exactly = envious, but
corresponding to the German scheelsiichtig,
?nisgunstig] melteth the eyes.] Not, as
Fritzsche understands it : " causeth weeping,"
but as in Job xxxi. 16, for n?3; here possibly
D-ry nV? "consumeth the eyes," perhaps
in the sense of their looking and longing in
vain.
19. This verse begins the second Part.
use physick.] Rather, attend to thy
health, or else get thee medicine.
The Syr. : " before thou lightest procure for
thyself an helper, and before thou art sick a
physician."
20. Before judgment.] Here evidently
that of God, whether the controversy be
between Him and man, or between man and
man.
and in the hour of visitation thou shalt
find reconciliation.] Syr.: "Before ad-
versity comes upon thee, pray, and in the
hour of adversity thou shalt find it, and it
will procure favour for thee." The meaning
102
ECCLESIASTICUS. XVIII.
[v. 21 26.
B.C.
cir. 200.
21 '"Humble thyself before thou
be sick, and in the time of sins shew
repentance.
22 "Let nothing hinder thee to
pay thy vow in due time, and defer
not until death to be justified.
23 Before thou prayest, prepare
thyself; and be not as one that
tempteth the Lord.
24 "Think upon the wrath that B.C.
shall be at the end, and the time of ' "
vengeance, when he shall turn away "^ 7 ' I7 '
his face. .
25 When thou hast enough, re-
member the time of hunger : and
when thou art rich, think upon
poverty and need.
26 From the mornino; until the
of the Greek is, that if a man thus makes
timely self-examination, and combines with it
humiliation and repentance, judgment will
not descend upon him.
22. The second clause may refer to the
practice of delaying to perform a vow till just
before death, and then discharging his obliga-
tion, and thereby becoming "justified," that
is, escaping punishment.
In general w. 19-21 are strictly Judaic
and find their parallel in Rabbinic writings.
Thus we read (' Jer. Taan.' iii. 6, p. 9 a) :
" Honour thy physician before thou hast need
of him." In the Midrash it is quoted as a
proverb (Shem. R. 21), and explained to
mean that we are to worship and to entreat
God before we are overtaken by sickness or
adversity (comp. Ecclus. xxxviii. 1). In
another place (Shabb. 32a) we find this:
" Ever let a man seek mercy before he is ill.
For when he becomes sick they say to him :
Shew thy merits, and thou shalt be delivered."
In Sanh. 44 b we read : " Ever let a man pray
before adversity comes." Again in Nedar.
41 a it is said : " The sick does not rise from
his sickness till all his sins are forgiven him;"
and in ' Babh. K.' 46 b, " There is no medica-
ment like the medicine of prayer and of the
Law." Other passages might be quoted from
the tractate ' Berakhoth,' setting forth the
connexion of prayer and humiliation with
the healing of disease. The Syr. renders the
passage somewhat differently, and as it seems
to us, at any rate, paraphrastically.
23. Before thou vowest, prepare thyself.']
That is, we are to consider whether the vow
should be made, and whether we are prepared
to perform it. In the Midrash 'Tanchuma'
(Par. Vayyishlach, ed. Warsh. p. 43 b) this
saying of Ben Sira is quoted as follows:
" Before thou vowest, prepare thy vow lest
thou be [or, that thou be not] as one that
causcth to err." This agrees with the Syr.,
which, however, renders the second clause:
"and be not as a man that tempteth his
lord "possibly altering the UIX of the
Hebrew original into mx. But from the
quotation in 'Tanchuma' it would rather
seem that neither the one nor the other word
was in the original. The passage is evidently
based on Eccles. v. 4, 5, with which it is
brought into connexion in ' Tanchuma.'
24. The Syr. here paraphrases what the
translator either did not or else would not
understand.
He member [think upon the] wrath in
the days of the end [death ?], and the time
of retribution in the turning away
[or hiding] of the countenance.] Viz.
when God shall turn away or hide His
countenance. This rendering is established
by the use of the similar expressions in LXX.
Deut. xxxi. 18, on which, indeed, the saying
of the Siracide seems founded. Comp. for
the expression also Deut. xxxii. 20 and other
passages. (In general we mark the frequent
reference in Ecclus. to LXX. Deut.) The
verse under consideration has been generally
understood as referring to the time of a
man's death : "the days of the end" = "the
days of death." But in that case we should
have expected the singular, not the plural :
" in the day," as in Ecclus. xi. 26, not " in the
days." Accordingly we would suggest that
the expression refers not to " death," but
represents the Hebrew H^nS : that which
cometh afterwards, the end, in later Heb.
especially the future. Indeed, in LXX. Prov.
xxiv. 14 JVinS is rendered by rikevrf]. Thus
the meaning of the verse would be : remember
the wrath in the days hereafter, in the future,
in the end, and that there will be a time of
tribulation when He turneth away His coun-
tenance. We would farther suggest that the
reference is primarily to the making of vows
by which God is provoked (v. 24), and
secondarily to all sins of rashness. Thus it
would, in the strictest sense, be a paraphrase
of Eccles. v. 6, which should be rendered
(not as in the A. V., nor as in the R. V.,
but) : " Suffer not [cause not] thy mouth to
bring punishment upon thy flesh."
25. Remember the time of hunger
in the time of satiety, (and) poverty
and need in the days of wealth.]
Here also the reference seems primarily to
vows rashly made in a season of prosperity
without bearing in mind the future difficulties
which this may involve. Besides, the verse
may also be intended generally to enjoin the
v. 27-33] ECCLESIASTICUS. XVIII. XIX.
103
/ Prov,
28. 14.
b. c. evening the time is changed, and all
.lrjjoo. t j lm are soon done before the Lord.
27 * A wise man will fear in every
thing, and in the day of sinning he
will beware of offence : but a fool
will not observe time.
28 Every man of understanding
knoweth wisdom, and will give praise
unto him that found her.
29 They that were of understand-
ing in sayings became also wise them-
selves, and poured forth exquisite
parables.
Rom. 6. 20 q Qo not after thy lusts, but
refrain thyself from thine appetites.
31 If thou givest thy soul the de-
sires that please her, she will make b. c.
thee a laughingstock to thine enemies C1 L!!'
that malign thee.
32 Take not pleasure in much
good cheer, neither be tied to the
expence thereof.
33 Be not made a beggar by ban-
queting upon borrowing, when thou
hast nothing in thy purse : for thou
shalt lie in wait for thine own life,
and be talked on.
CHAPTER XIX.
2 Wine and women seduce wise men. 7 Say
not all thou hcarest. 1 7 Reprove thy friend
without a?iger. 22 There is no wisdom in
wickedness.
need of timely preparation for the future.
The Rabbis are urgent on the same topic,
chiefly with the view of counselling prepara-
tion in this life for that which is to come:
preparing during the week for the Sabbath ;
providing before setting out for the require-
ments of the journey, &c.
26. By a natural transition the writer passes
to the rapidness of great changes and the con-
sequent need of preparedness.
From morning to evening.] I.e. in
the brief space between these two. For the
expression, comp. Ruth ii. 7 ; Job iv. 20.
the time is changed^] We might almost
incline to regard Kaipos = tempus, in the sense
of " weather," but it gives good sense even if
we retain the ordinary rendering " time."
and all things are rapid before the Lord.~\
As the time quickly flieth or else as the
weather rapidly changes from morning to
evening, so all things are in their changeful
occurrence rapid before God.
27. Omit "but a fool will not observe time."
A wise man will be careful [cautious]
in every thing, and in the days of sins i.e.
in those in which sin abounds will beware
of offence [transgression].] The Syr. must
here have had another text, since it conveys a
different kind of lesson from the Greek.
28. The Syr. has : " Every wise man has
to teach wisdom, and to render thanks to them
that know her." It must be admitted that
this fits in better with the following verse.
29. They who are of understanding in
sayings who understand their meaning
become also wise themselves probably : also
display their wisdom, and pour forth
exquisite proverbs.] Their wisdom shews
itself in this.
30. This verse is headed in the Greek text
by the words : " Mastery (control) over the
soul." This can scarcely have been in the
original, and probably slipped from the margin
into the text. It is therefore all the more
remarkable that there should be an indication
of this inscription in the Syr. unless, indeed,
the translator, or a later " hand," had the
Greek before him. The heading itself is not
inapt. In all probability the writer intended
to begin with v. 30 the exquisite common-
places or proverbs to which reference was
made in v. 29.
but.] Rather, and.
31. If thou ministerest [suppliest] to
thy soul the pleasure [gratification] of
desire [appetite, passion], it will make thee,
<ft\] Omit the words : " that malign thee."
A man who gives the reins to his desires will
soon become a laughing-stock to his enemies.
32. Delight not in much luxurious-
ness, nor suffer thyself to be bound
to its association.] So literally; the
purport being to warn against being drawn
into association with, or the society of, bons
vivans. 2vfil3o\i], in the LXX. always for
rnin or IVOnO " Luxuriousness," not
merely in the pleasures of the table, but
including all the wantonness of which this
formed part.
33. banqueting.'] The expression refers to
having a share in joint banquets. Philo (' de
Ebr.,' 6, ed. Mang. i. p. 360) makes curious
reference to such joint feasts, and in haggadic
manner traces the word o-v/x/3oXoK07reco to a
connexion between o-u/x/3oXai, the contribu-
tions to these feasts^ and kotttco, " I strike,"
" wound," " smite." The last clause in the
A. V. after " thy purse " must be omitted.
The Syr. paraphrases or rather is a Targum
on the verse.
io4
ECCLESIASTICUS. XIX.
[v.
B.C.
cir. 200.
-TTL gi
" Gen. 9.
91. & 19.
32. &C.
* 1 Kings
ii. 1, 4.
LABOURING man that is
given to drunkenness shall not
be rich : and he that contemneth
small things shall fall by little and
little.
2 "Wine and '''women will make
men of understanding to fall away :
and he that cleaveth to harlots will
become impudent.
3 Moths and worms shall have him
to heritage, and a bold man shall be B. c.
' cir. 200.
taken away.
4 'He that is hasty to give credit '"josh. 22.
is lightminded ; ''and he that sinneth "'
shall offend against his own soul. 3 6.
5 Whoso talceth pleasure in wick-
edness shall be condemned : but he
that resisteth pleasures crowneth his
life.
6 He that can rule his
tongue
CHAPTER XIX.
From what seems a confusion in the text of
w. 3-5, it is not easy to arrange the chapter.
But its general subject seems an admonition
to carefulness : first in reference to sinful in-
dulgence {yv. 1-3 of A. V.); secondly, in
regard to what we listen to, and say (wv. 4-12
of A. V.), and what we credit (yv. 13-17).
Then follows a caution as regards true and
false wisdom, and what hypocritically assumes
the appearance of wisdom {yv. 20-28); the
last two verses forming a general conclusion
(yv. 29, 30).
1. This verse connects itself with the close
of the previous chapter.
and he that despiseth the few things
either he who is not careful over the few
things which he hath, or else he who freely
spends what in itself seems little, small sums
shall speedily [soon] fall, in the sense
of being ruined. The Syr. has: "he that
loveth flesh shall inherit poverty." It is diffi-
cult to account for this: the Greek seems
more congruous with the first clause of v. 1 ;
the Syr. with i\ 2.
2. fall away.'] Viz. from God : " will
become impudent;" rather, will be more
reckless (daring, audacious), viz. than those
referred to in the first clause.
3. moths.] In the wider sense of insects
of that kind (maggots).
and a reckless soul shall be de-
stroyed.] Several considerations seem to
suggest corruption in the text. Thus the
description of him that cleaveth to harlots as
more reckless seems strange, while the second
clause of i<. 3 is not only needless, but
weakens the first clause. Accordingly it has
been suggested that the words "will be
more reckless " (roK^portpos) have some-
how intruded from the second clause of v. 3
($v X t) Tokfxrjpa), and that the verse should
read : " he that cleaveth to harlots, moths and
worms shall have him to heritage." This
would be parallel to such passages as Prov. v.
5; vii. 26, 27; ix. 18. But in that case it
would also seem necessary to strike out the
second clause of v. 3, as now doubly incon-
gruous. That clause may originally have been
a marginal gloss, which somehow crept into
the text, and then in turn gave rise to the
intrusion of roXfxrjporepos i'o-Tai in v. 2. The
alterations thus made may seem extensive,
but they are in accordance with the Syr.,
which has : " and he that cleaveth to whoredom
shall perish."
4. The writer now passes to an entirely
different subject, which is connected with the
verses following.
He that hastily [quickly] trusteth
[giveth credence] who is hasty to give trust
and credence is of a light mind.] The
next clause presents difficulties. Its literal
translation would be: and he that sin-
neth against his soul shall offend,
or else be guilty. This, rather than the
somewhat unnatural arrangement of the
words adopted in the A. V. and by Fritzsche.
But in any case it is difficult to see the
connexion between this and the first clause
of the verse. As in the LXX. the expression
" against his own soul " is rendered by eis-
ttjv tavTov y\rvxr]v (LXX. Prov. xx. 2 ; comp.
viii. 36) and not i^-vx^v airov, we might be
inclined to suppose that the Son of Sirach
had meant that one who sinned against the
soul of another (not " his own ") by lightly
crediting a report was guilty of offence. But
in the Book of Sirach \^u^/) avrov is also
used for " his own soul." We would there-
fore suggest that the whole of this difficult
clause was not in the original, but has some-
how crept into the Greek text. And we
are confirmed in this view by the circum-
stance that the Syr. substitutes for it : " he
that condemneth himself, who shall justify
him ? " which is an interpolation from x. 29,
and is omitted in the Arabic Version.
5, 6. We notice, first, that clause 2 of v. 5
and clause 1 of v. 6 must be omitted. But
even so the Greek text is evidently corrupt.
Although generally unwilling to adopt ex-
tensive emendations, yet those proposed by
Drusius are so reasonable and give such a
good meaning that we accept them, although
v. 7 io-]
ECCLESIASTICUS. XIX.
io5
B. C.
cir. 200.
' ch. 41.
II Or,
of friend
orfoe.
shall live without strife ; and he
that hateth babbling shall have less
evil.
7 ''Rehearse not unto another that
which is told unto thee, and thou
shalt fare never the worse.
8 Whether it be "to friend or foe,
talk not of other men's lives ; and if
thou canst without offence, reveal
them not.
9 For he heard and observed thee,
and when time cometh he will ;1 hate
thee.
10 If thou hast heard a word, let
it die with thee j and be bold, it will
not burst thee.
B.C.
cir. 200.
II Or, sluiu
his /tat red.
they involve some difficulties. The present
text runs : 6 ev(j)paiv6p.evos KapSta Karayva>-
o-di'iaeTai "he that rejoiceth in heart" [is
of joyous heart (?)] " shall be condemned ; "
ical 6 purcov Xakiav eXctTTovovTcii Kaiciq " and
he that hateth babbling shall have less evil."
Even Fritzsche admits that nothing can be
made of Kap8ia in the first clause. It is
therefore easiest to suppose with Drusius
that the KapSiq of the first clause, and the
KciKLq of the second, have been misplaced and
must be interchanged. This gives a very
good sense for the first clause: "He that
taketh pleasure in evil shall be condemned,"
i.e. he whose delight it is to hear and spread
evil. In the second clause a further emen-
dation is required. Drusius supposes that
the Hebrew text had r\W, "he that repeateth
a thing," lit. a word, and that the translator
misread it W, "he that hateth," and ac-
cordingly rendered " he that hateth babbling "
(~Q"I). That the original had " he that re-
peateth " is confirmed by the Syr., which has
the same word. The difficulties unsolved
are the substitution of the X for the H, and
that in i>. 7 what at first sight seem to have
been the same Hebrew words (i"l3B>FI ?X
~Q"I) are correctlv rendered in the Greek :
T T J *
fir)8eTTOT 8evTepa>(TT]s \6yov (but see v. 7).
Still the suggestion of Drusius offers the only
satisfactory emendation of the verse. We
have little doubt that the same inattention or
ignorance which appears in the rendering " he
that hateth babbling," also led to the strange
error of literally translating 27 ">pn by
iXciTTovovrai KapStq. Thus corrected, the
second clause in the Hebrew may have read
as follows: 2?"lDn (1212;) "I2"7 T\yff\ :
"-: tt: t t - *
and the whole verse {yv. 5, 6 in A. V.) would
have to be thus rendered : He that taketh
pleasure in evil shall be condemned;
and he that repeateth a matter is
wanting in understanding.
7. Never repeat a speech [a word],
and thou sbalt fare never the ivorse.] Thus
in the Greek. In the Syriac the last clause
reads : " and no one shall revile thee." The
Greek evidently took the root to be "IDII,
while the Syr. derived the word from IDIl in
the Piel, " to revile." Which of these was
correct ? We incline to the Syr., which
would be a virtual adaptation of Prov. xxv.
9 b, iort. If we were conjecturally to re-
construct it according to that passage, the
Hebrew of v. 7 may have differed from that
in v. 6 (see above), and perhaps have run as
follows: vhx ^boh? a6\?] Q'j bjrrta,
" reveal not a matter [we prefer giving "DT
the wider meaning of " matter," rather than
" word " or " speech "J lest man revile thee ; "
or if K?1, "and no one shall revile thee."
But perhaps the construction may have been
somewhat different.
8. Our conjecture of the derivation of v. 7
from Prov. xxv. gb, ion, is strengthened by
v. 8, which would be an enlargement of the
advice in Prov. in fact, we have the 73H ?X
in the pi) atroKcikviTTe at the close of the
verse. The Syr. has here something quite
different whether by way of "targum" or
otherwise, it is impossible to say. But we
cannot suppose that it gives a correct repre-
sentation of the Hebrew text, if only because
it dees not in any wise fit into the context.
The Greek text runs: Eelate not [viz. a
speech, or any matter] whether to friend
or to foe [an enlargement on Prov. xxv. 9],
and, unless sin [fault, blame] attach to
thee, reveal (it) not, i.e. either in the
sense that blame or guilt would be imputed
or else that it would really accrue, in which
cases it would be duty to disclose a matter.
9. The Syr. has : " lest he that heareth thee
hateth thee, and regard thee as an harmful
person." This seems a closer paraphrase
of Prov. xxv. 10 than the Greek text. But
the whole section to the end of v. 12 bears
evident reference to that passage. The
verse reads: For he heareth thee, and
is on his guard against thee; and on
occasion [when occasion arises] he will
hate thee; he will not only feel, but shew
hatred. Groti us aptly : occasione exact a odium
tui monstrabit.
10. Hast thou heard a thing 1 ? [lit.
"a word," but Xuyov here = "121]. Let it die
with thee. Take courage! [cheer up.] It
will not burst thee.'] For this latter the Syr.
uses another illustrative figure.
io6
ECCLESIASTICUS. XIX.
[v. II 20.
17
Matt. 18.
IS-
. 1! - c. 1 1 A fool travailcth with a word,
cir. 200. '
' as a woman in labour of a child.
12 As an arrow that sticketh in a
man's thigh, so is a word within a
12k fool's ' belly.
/"Lev. 19. 13 -^Admonish a friend, it may be
he hath not done it : and if he have
done it, that he do it no more.
14 "Admonish thv friend, it may
be he hath not said it : and if he
have, that he speak it not again.
15 Admonish a friend : for many
times it is a slander, and believe not
every tale.
16 There is one that slippeth in
willingly, his speech, but not 'from his heart ;
and who is he that hath not offended B - c.
1 1 . 3 cir. 200.
with his -^tongue r
17 "Admonish thy neighbour be- f &" 2 I 5 4 ' 8-
fore thou threaten him; and not James 3 . 2.
being angry, give place to the law of Jg^.
the most High.
18 A The fear of the Lord is the A Prv.
first step "to be accepted [of him,] ch 7 4 o. 26.
and wisdom obtaineth his love. Or, of
19 The knowledge of the com- Z'/u/"'*
mandments of the Lord is the doc-
trine of life : and they that do things
that please him shall * receive the ' Rev. 2. 7 .
fruit of the tree of immortality. & 22- 2 ' I4
20 The fear of the Lord is all
wisdom : and in all wisdom is the
11, 12. Two apt illustrations follow. " A
fool will travail over [by reason of] a
matter \_d7r0 7rpoo"w7rou \uyov = ~QT ^S?^]
as over an infant she that giveth
birth. An arrow stuck in the fleshy
thigh, so (is) a matter [lit. "word," as
above] in the inside of a fool." In the
Heb. (after the analogy of Ps. xl. 9) probably
bap *JJ Spri2: this, rather than 1$2, since
27 is never rendered in the LXX. by Koikla ;
or it may have been, though less probably,
27)3. The Syr. : " the thigh of a man."
13. The writer proceeds a step further.
From warning against telling a thing, he goes
on to caution against crediting a matter or
else allowing it a permanent influence.
Cross-question a friend.] More than
merely "question," and not exactly "ad-
monish," = the German zurecbt-zueisen, pro-
bably somewhat stronger than Fritzsche's
?<r Rede stellen: frequently in the LXX.=
ITrsin. The Syr. adds: "that he may not
do evil." This would require in the Greek
77-01)7077, instead of the iirolrjcre of the text.
and if he did something.] I.e. if he did
any part, although perhaps not the whole of
what is imputed to him, &c.
14. Cross-question [perhaps: "expos-
tulate with "and so in the following verses]
a friend, perhaps he did not say
(it) [the Syr. makes here an alteration in the
verb similar to that in v. 13] ; and if be has
said (it), that be may not repeat (it)
[say it again].] Fritzsche supposes that the
subject of the admonition, alike in vv. 13
and 14, is "a friend," and that the difference
lies in this, that in the one case his deed, in
the other his speech, is the object of expostu-
lation. Fritzsche reads with C, Sin., some
MSS., the Syr., and Vet. Lat, "the neigh-
bour " instead of " a friend." In that case
the distinction seems to extend also to the
persons in the one case, a friend; and the
admonition would be, that we should speak
to a friend about what he is supposed to
have done, and to a neighbour about what he
is reported to have said.
15. Admonish.'] Rather, cross-question;
see v. 13.
16. There is that slippeth [omit "in
his speech"]; but not from his soul.] The
reference here seems not to sins of speech
(Fritzsche), but to slips in outward conduct,
which do not always proceed from inward
badness, so that we must not in all cases
judge the one from the other.
and <who sinned not <witb his tongue?]
Sins of deed do not necessarily imply a bad
heart, and every one is guilty of sins of speech.
Syr. : " For there is that sinneth but not from
the heart, and there is that stumbleth but
not with the tongue."
17. Omit in the second clause the words
" not being angry."
Admonish [rather, cross-question] before
thou threaten, and give place to the laiv of
the most High.] Fritzsche understands this
to mean that in doing as directed in the first
clause we shall obey the law of God, as in
Lev. xix. 17. But the phrase means, as in
Rom. xii. 19, Eph. iv. 27, "to give free scope
to a thing." Here : expostulate first, and,
if needful, reprove and threaten ; but beyond
this allow the Law of God to take its course,
give free course to it. Thus Rom. xii. 19
would really be a reference to this passage.
The Syr. is here quite different.
18. 19. These verses must be omitted.
20. All wisdom is fear of the Lord;
V. 21-
7-]
ECCLESIASTICUS. XIX.
107
B.C.
cir. 200.
* Matt. si.
29.
performance of the law, and the
knowledge of his omnipotency.
21 *If a servant say to his master,
I will not do as it pleaseth thee ;
though afterward he do it, he anger-
eth him that nourisheth him.
22 The knowledge of wickedness
is not wisdom, neither at any time
the counsel of sinners prudence.
23 There is a wickedness, and the
same an abomination ; and there is a
fool wanting- in wisdom.
24 He that hath small understand-
ing, and feareth God, is better than b. c.
one that hath much wisdom, and ar ^'
transgresseth the law of the most
High.
25 There is an exquisite subtilty,
and the same is unjust ; and there is
one that turneth aside to make judg-
ment appear ; and there is a wise
man that "justifieth in judgment. 11 Or,
26 There is a wicked man that"'* get
hangeth down his head " sadly ; but Or,
inwardly he is full of deceit,
27 Casting down his countenance,
in black.
and in all wisdom (there) is doing [ful-
filling, observance] of the Law.'] The words
that follow in the A. V. must be omitted.
The writer naturally passes from reference
to the Law of God to true wisdom, which is
its fulfilment. As regards the expression
"doing of the Law," we again mark a
similar use in St. James i. 25 (comp. v. 22),
and the parallelism extends beyond the
wording to the reasoning. But in the form
in which the saying appears in Ecclus. it is
so Alexandrian that we instinctively turn to
the Syr. This has : " The words of prophecy
and all wisdom is the fear of the Lord [re-
ligion ?], and the fear of God is wisdom." If
we could accept this as representing or
approximating to the true text, it would,
first, imply a desire to combine the prophetic
and the " Wisdom "-books of the Old Testa-
ment as constituting the substance of true
religion ; and thus, secondly, represent the
via media in the combination of a moderate
Hellenism with Palestinianism, before their
separation and later antagonism ; in short,
what we consider to have been the peculiar
theological standpoint of which the Book of
Sirach is the expression. It is scarcely neces-
sary to add that if we adopt the Syriac text,
the Greek rendering must be regarded as
an Alexandrian adaptation by the younger
Siracide.
21. This verse must be omitted.
22. And wisdom is not knowledge
of wickedness, nor is, where the counsel
of sinners (is), prudence.] Or else, " there is
no case where the counsel of sinners is pru-
dence." Fritzsche omits Sttov with the Alex. :
" nor is the counsel of sinners prudence."
The verse seems aptly to follow the reasoning
of v. 20. The Syr. gives the sentiment in
a concrete form : " He is not wise who is
wicked," &c.
23. As the first clause yields no proper
meaning, Fritzsche proposes to substitute for
TrovrjpLa, " wickedness," iravovpyia, " clever-
ness," as in t\ 25 supposing that novqpla
had crept in from the preceding verse. But
there is little MS. support for this emenda-
tion. Besides, even if we were so to correct
the first clause of the verse, a similar want
of meaning exists in the second clause. On
the other hand, it has been well suggested
that a comparison with the Syr. shews that
the word irovrjpia, " wickedness," in the first
clause, has been interchanged with o-cxpia,
" wisdom," in the second clause. Thus cor-
rected, the text reads: "There is a wisdom
and it is an abomination, and there is a
silly person who is without [free from]
wickedness." With this the following
verse agrees.
24. Better one inferior in under-
standing who feareth (the Lord) than
one who excelleth [aboundeth] in cle-
verness and transgresseth the Law.]
The Syr. is only a virtual repetition of the
previous verse.
25. There is an exact [accurate, precise]
prudence [subtilty], and it is unjust.]
The outcome of this precise subtilty is not
truth nor justice, but unrighteousness and
injustice.
and there is that turneth aside (judg-
ment) for the sake of making it ap-
pear judgment.] I.e. he not only makes
his turning aside of judgment appear as if it
were true judgment, but he is so subtle as
to give to that which is really a turning aside
of judgment the appearance of having been
done for the sake of shewing forth judgment
and vindicating the right. The clause is
confessedly very difficult. We supply Kpipa
after t)tao-Tpe(pa>v ; the same expression occurs
in LXX. Ex. xxiii. 6 for DBIPO HUn.
t : * t *
26. The transition is natural from the
clever deceiver to the clever impostor.
"There is that is wicked who is bowed
down with sadness, and . . ."
27. He boweth down the face and
io8
ECCLESIASTICUS. XIX. XX.
[V. 23-:
B.C.
cir. 200.
' ch. 21.
20.
and making as if he heard not :
where he is not known, he will do
thee a mischief before thou be aware.
28 And if for want of power he be
hindered from sinning, yet when he
findeth opportunity he will do evil.
29 A man may be known by his
look, and one that hath understand-
ing by his countenance, when thou
meetest him.
30 A man's attire, and l excessive
laughter, and gait, shew what he is.
CHAPTER XX.
I Of silence and speaking. 10 Of gifts and
gain. 18 Of slipping by the tongue. 24 Of
lying. 27 Of divers advertisements.
THERE is a reproof that is not B.C.
11 . . cir. 200.
"comely: again, some man
holdeth his tongue, and he is wise. leason-
2 It is much better to reprove, able -
than to be angry secretly: "and he " Pro v.
that confesseth his fault shall be 2 ' I3 '
preserved from hurt.
3 How good is it, when thou art
reproved, to shew repentance ! for
so shalt thou escape wilful sin.
4 As is the lust of an '''eunuch to b ch. 30.
deflower a virgin ; so is he that exe- 2<
cuteth judgment with violence.
5 There is one that keepeth silence,
and is found wise : and another by
much babbling becometh hateful.
is deaf with one ear; when he is not
observed [perceived], he will antici-
pate [surprise, prevent] thee.] The A. V.
correctly gives the meaning of the writer.
29. By bis look [i.e. by what is seen of
him, as it were the impression made by his
appearance "'XID] shall a man be
known, and one that bath understanding
shall be known occursu faciei by the
meeting of countenance.] I.e. by the
manner in which his countenance is met, the
expression it wears.
30. The Talmud also gives rules in regard
to appearance and demeanour by which a man
may be known. Two of those here men-
tioned dress and gait are referred to in
Ber. 43 b. Comp. also the three things in
which it is said that a man shews what is in
him: in his cups, in his purse, and in his
anger, to which is added as a fourth in his
merriment (Erubh. 65 b).
CHAPTER XX.
From the long parenthesis in chap. xix.
20-30 the writer returns to the topic of
chap. xix. 13-17. The main subject discussed
in chap. xx. seems to be that of speech. The
various points in the reasoning are somewhat
loosely connected rather linked together
than of one piece. But this is characteristic
of the whole book. In the first eight verses
the advantages and disadvantages of silence
and speech are discussed; the moral being
that it is impossible to lay down any absolute
rule, and that sometimes what seems the
worse is the better and more desirable, and
vice vend. This leads the writer into a
series of other illustrations, -w. 9-13. With
y. 1 4 the writer returns to his subject, treat-
ing of the silly man in his talk (yv. 14-17),
of the unpleasant man in his conversation
(vv. 18-20), of rashness, especially in speech
(w. 21-23), of f a l se speaking (yv. 24-26),
and lastly, of the bearing of the wise, whether
as regards speech, silence, or conduct.
1. There is an expostulation [arguing,
t'XeyXos] which is not seasonable.]
'Qpalos bears the twofold sense of our word
" seasonable," timely and seemly. As pre-
viously indicated, there is not an exact English
equivalent for eXey^oj : it is not precisely
admonition nor yet reproof, but that arguing
which may imply either, or both, or on the
other hand may fall short of them. The
second clause is, if not quite literally, yet so
forcibly rendered in the A. V. and so fully
expresses the meaning of the writer that it
had best be adopted, although for " again,
some man " it will be better to substitute
"and there is."
2. How mucb better to expostulate
tban to cherish anger.] Omit " his fault."
hurt.] Rather, damage. The Syr. has
here something quite different.
Omit v. 3 in A. V.
4. We should be disposed to regard this
as an interpolation, since, at first sight at
least, it does not seem to fit into the context,
but it occurs also in the Syr. If, however,
we regard itouiv Kpt/iara not as meaning to
execute judgment, but, like D'tpstPO nb'J?,
in the Heb. and in the LXX., as occasionally
meaning "to do judgments," in the sense of
doing what is righteous, it would yield a
good sense: "so he that doeth judg-
ments (but) in [by] violence." The
point of comparison in the coarse illustration
of clause 1 would then be the incongruity
and impossibility of the attempt in both cases.
If this be the correct view, -v. 4 may be con-
nected with the first clause of i\ 2.
5. There is that keepeth silence who is
found tvise, and there is that is odious
v. 6 1 5.]
ECCLESIASTICUS. XX.
109
B.C.
cir. 200.
c Eccles.
3-7-
6 Some man holdeth his tongue,
because he hath not to answer : and
some keepeth silence, ^knowing his
time.
7 A wise man will hold his d tongue
till he see opportunity : but a babbler
and a fool will regard no time.
8 He that useth many words shall
be abhorred ; and he that taketh to
himself authority therein shall be
hated.
9 There is a sinner that hath good
success in evil things ; and there is a
gain that turneth to loss.
10 There is a gift that shall not
profit thee ; and there is a gift whose
recompence is double.
1 1 There is an abasement because
of glory ; and there is that lifteth up
his head, from a low estate.
12 There is that buyeth much for
a little, and repayeth it sevenfold.
13 e A wise man by his words
maketh himself beloved : but the
11 graces of fools shall be 'poured out.
14 The gift of a fool shall do thee
no good when thou hast it ; neither
yet of the envious for his necessity :
"for he looketh to receive many
things for one.
15 He giveth little, and ^upbraid-
eth much ; he openeth his mouth
like a crier ; to day he lendeth, and
to morrow will he ask it again : such
B.C.
cir. 200.
' ch. 6. 5.
I Or,
pleasant
conceits.
II Or, lost,
or, spilt.
II Gr. for
his eyes
arc many
for one to
receive.
f ch. 41.
22.
on account of [through] much talk.]
" Found," probably N^'P?, and used in the
same wide sense as = turn out, appear, be.
6. There is that is silent, because he
hath not a reply; and there is that is
silent, knowing the proper time [the
opportunity, nj?j.] There is the silence of
the foolish because he has nothing to say ;
and there is the silence of the wise, who
waiteth for the proper time and opportunity
for speaking.
7. A wise man will he silent till the
proper time, but a hoaster and a fool
will pass beyond the opportunity.]
The one because he deems himself inde-
pendent of opportunity, the other because he
does not discern it.
8. and he that assumeth authority^]
That is, he who speaks in an authoritative
manner, as if every one must listen and obey.
9. There is prosperity in adversity
[lit. 'evils"" to a man [that is, as we
understand it, what appears to be adverse
may turn out for good], and there is a gain
unto loss.
10. " Recompence " = return, 7-1D3 ;
"double," rather twofold. The Rabbis
speak of certain good deeds, the fruit or
interest of which is enjoyed in this world,
while the capital itself still remaineth for the
next world (Peah, i. 1; Shabb. 127 a; QJdd.
39 b, 40 a). But here it probably refers to
the return which men make to us for our
benefits. The Syr. of w. 10 b and 11 is
quite different.
11. There is loss [damage] on account
of glory.] That is, a man may sustain loss
or damage by reason of the glory which he
either seeks after or attains unto.
from a low estate.'] Out of a low estate,
out of humiliation. The expression " there
is " = there may be. The attainment of high
estate may entail real loss, while sinking to a
humble condition may issue in real exaltation.
In all these matters outward or temporary
appearance must not deceive us.
12. In the end it will cost him seven times
the amount : " repayeth," D?t?\
13. The wise man by his speech . . . but
the amenities of fools shall be poured out.]
That is, all the speeches and the like in
which fools do their best to make themselves
pleasant shall be like water, or some other
fluid, that shall be poured away.
14. The middle clauses in A. V. must be
omitted.
The gift of one [who is] senseless [silly,
foolish bw, or else ^DD] shall not
profit thee, for in his view [opinion, lit.
his eves in the Heb. VJ^B, "in his eyes,''
or it 'may have been W '"3 = WJD] in-
stead of one many.] I.e. he considers
one thing as if they were many : not neces-
sarily with a view to the return which he
expects, but it is characteristic of certain
persons that they look upon every little thing
that they have or bestow as if it were an
immense quantity, and so indefinitely multiply-
in their own minds any favour or benefit.
This view is confirmed by the following
verse. [We would here call attention to the
Syr. and the Vet. Lat., both for their addi-
tions and the remarkable agreement between
them, as specially noticed in the General
Introduction, VIII., when treating of the
Vet. Lat.]
15. Omit the closing words " of God and
man."
no
ECCLESIASTICUS. XX.
[v. 1 6 24.
B. c. an one is to be hated of God and
cir. 200.
man.
16 The fool saith, I have no friends,
I have no thank for all my good
deeds, and they that eat my bread
speak evil of me.
17 How oft, and of how many
shall he be laughed to scorn ! for he
knoweth not aright what it is to
have j and it is all one unto him as if
he had it not.
18 To slip upon a pavement is
better than to slip with the tongue :
so the fall of the wicked shall come
1 or, speedily.
Anun- in 'An unseasonable tale will
pleasant 1 1 1 1 r 1
/Menu., always be in the mouth or the unwise.
20 A wise sentence shall be re- b. c.
jected when it cometh out of a fool's -L-!?
mouth ; for he will not speak it in
due season.
21 There is that is hindered from
sinning through want : and when he
taketh rest, he "shall not be troubled. ^Gr. shall
22 ^There is that destroyeth his pricked.
own soul through bashfulness, and e ch. 42. 1.
by accepting of persons overthroweth
himself.
23 There is that for bashfulness
promiseth to his friend, and maketh
him his enemy for nothing.
24 h A lie is a foul blot in a man, h ch - 2 s- z
yet it is continually in the mouth of
the untaught.
16. speak et'il of me.'] We should prefer
rendering: are paltry [sorry] of tongue.
<Pav\os gives the idea of meanness rather than
evil, and this suits the context very well, since
a silly, boastful person who had an over-
weening opinion of himself would not com-
plain that those who receive his benefits eat
his bread speak evil of him, but that they do
not make enough of him or of his good
deeds, give him not sufficient public praise,
are mean and sorry of speech.
17. Omit all after " laughed to scorn."
18. The subject of w. 5 and following is
now resumed, although tongue and speech
have throughout been in the mind of the
writer.
A slip [Slipping] on [because of, on
account of] the ground rather than by
[in] the tongue; so the fall of the wicked
shall come speedily [quickly].] The idea seems
to be: A slip on the ground brings a person
to a sudden fall ; but a slip as regards speech
is far worse : he who committeth sins of
speech may look for a sudden fall, far worse
in every sense than the sudden downfall of a
person who slips while he walks. The Syr.
is quite different.
19. An ungracious man [is like] un-
seasonable talk [speech, saying]: in
the mouth of the uncultured it will
be continuous.] Viz. as unseasonable
not necessarily foolish or wrong talk is con-
tinuous in the mouth of uncultured persons,
so is an ungracious personage : even when in
the right he is always mal a propos. This is
followed out in the next verse.
20. A parable from the mouth of a
fool shall be rejected [not necessarily
because it is silly or false, but from this
cause] , for he speaketh it not in its sea-
son.] It is spoken unseasonably : so an
ungracious person is always unseasonable in
what he says and does, even if in itself it
were right, and like an unseasonable saying
he is rejected.
21. Silence from want of having anything
proper to say may be preferable to unseason-
able speech. This is illustrated by an
analogous case.
There is that is hindered from sinning through
<want.~\ Lack of means prevents his sinning
just as a man may be silent because he has
not anything to say. But what of that ? So
far from being a real disadvantage: and in
his repose he shall not feel remorse.
Once more the Syr. is, for one reason or
another, not of any help to us.
22. On the other hand, there is false and
wrong silence: "there is that through bash-
fulness destroyeth himself" (lit. his
soul, 1K'D3) = he is ashamed or afraid to speak
out and ruins himself by such silence "and
through a silly face overthroweth
himself." The Syr. has "by covering his
face." This may be merely a Targum of
the Hebrew, just as the Greek was probably
a paraphrase of it or there may have been a
confusion of the roots HD3, " to cover," and
^D3, " to be foolish."
- T J
23. Similarly bashfulness may lead a person
by his silence to give the impression of having
made a promise to a friend, and thereby turn
him into an enemy "for nothing " when there
is really no cause for it.
24. in the mouth of the uncultured
it will be continuous.] They will always
tell and do lies.
V. 252.]
ECCLESIASTICUS. XX. XXI.
1 1 1
B.C.
cir. 200.
I Or,
ignominy,
25 A thief is better than a man
that is accustomed to lie : but they
both shall have destruction to heri-
ta s e -
26 The disposition of a liar is 'dis-
honourable, and his shame is ever
with him.
27 A wise man shall promote him-
self to honour with his words : and he
that hath understanding will please
great men.
28 'He that tilleth his land shall
increase his heap : and he that pleas-
eth great men shall get pardon for
iniquity.
29 ^Presents and gifts blind the
Or, as a eyes of the wise, and "stop up his
nuzzle z J , , ,
he mouth, mouth that he cannot reprove.
Prov.
2. 11.
'i 28. 19.
Exod.
3.8.
)eut. 16.
9-
30 Wisdom that is hid, and trea- B. c.
sure that is hoarded up, what profit c "jjf'
is in them both ?
31 l Better is he that hideth his'_ ch -4i-
folly than a man that hideth his
wisdom.
32 Necessary patience in seeking
the Lord is better than he that lead-
eth his life without a guide.
CHAPTER XXI.
2 Flee from sin as from a serpent. 4 His
oppression will undo the rich. 9 The end of
the unjust shall be nought. 12 The difference
between the fool and the wise.
MY son, hast thou sinned ? do
so no more, but "ask pardon "Ps. 41. 4.
for thy former sins. 2I " e I5 "
2 Flee from sin as from the face
26. The Syr. has instead of what is ren-
dered " disposition " the word " end." It
has been suggested that the Heb. had JVV1X,
" the end," " what cometh after," and that the
Greek misread it fl'llTlS, "the paths;" in
which case the Greek would have to be
corrected: "The end of a liar is dishonour,
and his shame is continuous with him." But
it must be admitted that the Greek gives also
a good sense and that it suits the context,
while, on the other hand, the second clause
in the Syr. shews that the rendering of the
verse was paraphrastic, in which case we can
understand the use of the word " end " for
" paths," mode of life.
27. From sin and folly in speech, with
their consequences, the writer again turns to
wisdom in speech. The Vatican text has
here again an inscription : " Sayings of
Parables," or rather " Parabolic " or " Pro-
verbial sayings." This has evidently crept
into the text from the margin. It seems
probable that these inscriptions represent an
early attempt to arrange the somewhat loosely
connected reasoning, especially in some parts,
of this book under definite headings. " Shall
promote himself" = make himself promoted.
and a prudent man will please the
great [Bissell].] The morality of the senti-
ment is not very elevated. The Syr. is
doubtful and at best paraphrastic.
28. and he that pleasetb the great shall
atone for unrighteousness.] The point
of comparison is successful labour : as regards
the soil (comp. Prov. xii. 11) and as regards
" the great " in both cases it is not easy, but
in both it will certainly yield a good return.
The Syr. is quite different.
29. Presents [to guests xenia, in Lat. as
in Gr.] and gifts blind the eyes of the ivise
[all but the first word is a quotation from
LXX. Deut. xvi. 19]; and, as a muzzle
on the mouth, they turn away re-
proofs [Bissell].
30, 31. These verses occur again in xli. 14,
15. They may have been common sayings;
but their repetition in the one or the other
place is probably due to a marginal reference.
that is boarded?^ Rather, that is not
seen, or, that does not appear. Ineither
case, to be of use they must be brought forth.
he.~] Lit. a man.
32. This verse in A. V. must be omitted.
CHAPTER XXI.
The writer returns in -v. 1 to xix. 1 3 .
But it is difficult to perceive any orderly
arrangement in this chapter, which is even
more loosely strung together than others.
It was perhaps on this ground that the mar-
ginal heading (see xx. 27) "Parabolic" or
" Proverbial sayings " was chosen. We can,
however, mark the antithetic description of
the sinner and the righteous, and, side by
side with it, of the wise and the fool. The
best arrangement seems to be that of grouping
the chapter into triplets of verses (t\ 28 form-
ing a general conclusion), in which case a
progression of thought may be marked.
1. Comp. xix. 13^. "Thy former:" viz.
sins or else doings. Lit. entreat for thy
former ones.
2. " As from the face of" = as from before,
L'TU \3BQ3. The danger of sin is illustrated
by three figures: the serpent in its stealthy
112
ECCLESIASTICUS. XXI.
[v. 3-8.
B. C.
cir. 200.
* Exod.
3-9-
& 22. 23.
Ps. 34. 6.
of a serpent: for if thou comest too
near it, it will bite thee : the teeth
thereof are as the teeth of a lion,
slaying the souls of men.
3 All iniquity is as a two edged
sword, the wounds whereof cannot
be healed.
4 To terrify and do wrong will
waste riches : thus the house of proud
men shall be made desolate.
5 *A prayer out of a poor man's
mouth reacheth to the ears of God, B.C.
and his judgment cometh speedily. cin^oo.
6 ''He that hateth to be reproved c Prov.
is in the way of sinners : but he that ^'^ IO-
feareth the Lord will "repent from his 11 Gr. be
heart. ""H
7 An eloquent man is known far
and near ; but a man of understand-
ing knoweth when he slippeth.
8 rf He that buildeth his house d J er - 22.
with other men's money is like one '
and unobserved approach ; the lion with his
destructive teeth ; and the two-edged sword
with its incurable wounds.
too near.] Rather, near.
slaying.'] Perhaps a somewhat too strong
expression.
souh.~\ Here in the sense of the Heb. CS3,
and not in that which in English commonly
attaches to the word. The Syr. text is
corrupt.
3. Every transgression (is) as a two-
edged savord : for the wound thereof
there is not healing.
4. Second triplet. Terrifying and vio-
lence the one perhaps referring to words,
the other to deeds, or else : violence and
outrage.
so the house of the proud shall be
made desolate.] "The proud" are the Heb.
DK1, in the O. T. sense of " proud," which
implies ungodliness. In fact, the clause is a
reproduction of Prov. xv. 25, although the
LXX. there renders DK| JV3 by o'Uovs
5. The prayer ofthepoor (reacheth) from
the mouth [viz. of the petitioner] to his
ears [viz. those of the proud].] The A. V.
and some interpreters refer the " his " to God,
and would have us translate : " The prayer out
of the mouth of a poor man reacheth to His
ears," viz. those of God. But, first, " out of
the mouth of the poor " would have been e<
(TTOfxaros TrTa>xv 'i secondlv, pravers that
reach not " to " but " into " the ears of God
are in the LXX. not rendered by W, which
cannot mean " to " in the sense of " into," but
'up to," the loci terminus ad quern. The
LXX. in such cases uses els, as in LXX. Ps.
xvn. 7, ds tu cora ai/Tov, or else the writer
would have chosen such an expression as in
Ps. xxxiv. 15 (LXX. Ps. xxxiii. 16), with which
his thought would have been strictly parallel.
Lastly, the avrov, " his," of v. 5 most natu-
rally refers to "the proud" mentioned in
v. 4. So also Grotius, Fritzsche, and Bret-
schneider. Accordingly the judgment spoken
of in the second clause of v. 5 must be re-
garded as that of " the proud," unto but not
into whose ears the prayer of the poor reacheth.
The most curious attempt at interpretation is
that of the Aethiop. : " When the poor man
asketh, he gapes as far as his ears." [Here
and in other references to the Aethiop. :
Margoliouth.]
6. He that hateth reproof (is) in the
track [in the wake] of the sinner.] Which
perhaps is not the same as " he walketh in the
way of the sinner" = in a sinful way, but
rather that he walks in the footsteps, the track,
which sinners who also refuse reproof have left.
reproof?] e'Xey/xos, " expostulation," "moral
argument." The first clause of the verse
evidently refers back to xix. 13-17, and the
second clause to xix. 20.
but he that feareth the Lord ivill repent
[turneth] in heart.] The same verb is
frequently used in the N. T. to indicate
conversion.
7. Third triplet. Known from afar is
he that is mighty in tongue, and [not
"but"] his slips [or "errors"] will not
escape the man of understanding.]
Generally, the " mighty in tongue " is sup-
posed to mean an eloquent man who is known
from afar, as Fritzsche explains, easily. But
ficiKpodei/ is not used in that sense, nor is it
easy to perceive either the meaning of an
eloquent man being known from afar or the
fitness of introducing him in that connec-
tion. As the whole triplet is condemnatory
in its character, we regard the expression
" mighty in tongue " as used in an ironical or
rather an evil sense, and as referring to " the
tongue that speaketh great things," Ps. xii. 4.
In fact, " the mighty in tongue " are the same
as those in Ps. xii. 5, "who say, With our
tongues we will prevail" the dwaros iv
ykuxTo-r) is the |i^3 "V3JE> (this rather than
the 7 of Ps. xii. 5 see Delitzschav/ loc), 1133
being in the LXX. commonly rendered by
ovvaros.
8. The last words in the second clause are
]
ECCLESIASTICUS. XXL
I: 3
B.C. that gathereth himself stones for the
cirjaoo. tom k Q f ^jg b ur j a l #
ch. 16. 6. 9 e The congregation of the wicked
is like tow wrapped together : and
the end of them is a flame of fire to
destroy them.
10 The way of sinners is made
plain with stones, but at the end
thereof is the pit of hell.
I7 II /He that keepeth the law of
the Lord getteth the understanding B.C.
thereof : and the perfection of the '
fear of the Lord is wisdom.
12 -^He that is not "wise will not ^ Prov.
be taught : ; 'but there is a wisdom 1 1"
o il Or
which multiplieth bitterness. -witty.
13 The ''knowledge of a wise man '' Eccies.
II Or,
shall abound like a flood: and his
counsel is like a pure fountain of f ' J
life.
rendered in the A. V. according to Co., or
rather 248, 106, which agree with the Syr.
In this reading els x^H- a IS substituted for els
XeLfxwva, and the words ra(f)i]s avrov (" of his
burial") are added. But, according to the
generally accepted reading, the second clause
must be translated: as one that gathereth
his stones for [unto] winter. To this it
seems difficult, if not impossible, to attach any
meaning. Fritzsche regards it as implying :
like a fool that gathereth stones instead of
wood for winter. The explanation is even
more difficult than the illustration which it
professes to explain. We would suggest that
the Greek misread ?|")'n, " winter," for l^H,
" desolation," which was the word in the
original. In that case the original would
have been : " He that buildeth his house by
goods [property] belonging to others is as he
that gathereth his stones for desolation [for
a ruin, for what is to be such]."
9. The congregation of transgressors (is
as) tow gathered [heaped] together. .] A
word-play here between trvvriyp.i'vov, " gathered
together," and crwaycoyrj, " the gathering,"
' congregation."
and their end a flame of fire.] The
reference is probably to Is. i. 31. Omit the
words " to destroy them."
10. Fourth triplet, but.'] Rather, and.
hell.] Rather, Hades. The Syr. has: '"The
path of the wicked is a stumbling-block to
him, because the end thereof is a deep ditch."
Does the difference between the Greek
" made plain with (by) stones " and the Syr.
" stumbling-block " depend upon a different
reading or misreading of the Hebrew to
which the Aethiop. seems to point by its
rendering, " rough are the stones of the road
of sinners " ? Or did the Syr. alter what
seemed a dangerous statement in the original ?
11. Omit in first clause the words " of the
Lord." Thus corrected, the A. V. expresses
one mode of rendering or rather interpreting
the first clause, in which case it would be
parallel to St. John vii. 17. But, as Fritzsche
rightly observes, the word evvurjfia could
scarcely be used of " understanding " of the
Apoc Vol. II.
Law. The word does not occur in the LXX.,
and (besides this passage) is only used by Theo-
dotion in the plural for nibanjjl, " the evil
counsels" (of the wicked), Prov. xii. 5. We
prefer therefore another rendering of the
clause, which seems not only more easy,
but entirely agrees with the Syr.: He that
keepeth (~l)pj) the Law getteth the
mastery [rule] over his inclination
[intent, mind, disposition, Vl*3 ^ , <^'; m tne
peculiar sense of "I-?*]. The next clause of
the verse is so entirely Alexandrian that we
prefer regarding the Syr. as representing the
genuine Hebrew text. It reads: "and he
that feareth the Lord shall not want any-
thing," which is a reproduction of Ps. xxxiv. 9
(Heb. 10). In the Syriac Psalter this verse
seems wanting, but the Syriac of Ecclus. xxi.
1 1 reproduces the wording of the Targum on
Ps. xxxiv. 10.
12. wise.] Rather, prudent.
taught.] Here rather in the sense of moral
teaching. The Alex, rightly inserts 8e, " but,"
at the beginning of the second clause. The
Syr. wholly omits the verse ; and if our con-
jecture be correct as to the Hellenistic alter-
ation introduced in the Greek of v. 1 1 b, we
can understand the motive for such a senti-
ment as -v. 12, which seems an adaptation
from xix. 22-25.
wisdom.] Rather, prudence ; perhaps
here in the sense of subtilty.
13. This verse begins another triplet
unless, indeed, we were to regard it as com-
mencing with i\ 14, the four lines of t. 15
being in that case two verses thrown together.
shall abound.] Rather, will increase,
swell, become more full.
counsel.] Probably, as generally in the
LXX., HVy (this rather than rntrnD) in the
wider sense of " counsel " = resolve, purpose.
pure fountain of life.] Omit the word
" pure." Generally the expression " fountain
of life " is supposed to be = " living waters,"
Qn WD, but it rather corresponds to "npp
D^n in Prov. xiii. 14, xiv. 27, to both of which
ii4
ECCLESIASTICUS. XXI.
[v. 14-
20.
* Prov,
9.9.
B. c. 14. 'The inner parts of a fool are
- ' like a broken vessel, and he will hold
' c . 33- s- no knowledge as lono; as he liveth.
15 If a skilful man hear a wise
word, he will commend it, and *add
unto it : but as soon as one of no
understanding heareth it, it displeas-
eth him, and he casteth it behind his
back.
16 The talking of a fool is like a
burden in the way : but grace shall
be found in the lips of the wise.
17 They enquire at the mouth of B.C.
' . ' . , . cir. 200.
the wise man in the congregation,
and they shall ponder his words in
their heart.
18 As is a house that is destroyed,
so is wisdom to a fool : and the know-
ledge of the unwise is as talk "without n Or,
not to be
SenSC enquired
19 Doctrine unto fools is as fetters a f ter -
on the feet, and like manacles on
the right hand. . ,
20 / A fool lifteth up his voice 30.
this verse is strictly parallel, and where the
LXX. translates 7n/y?) </"'?? It is, indeed, not
impossible that n-jryij a>j}? may represent the
Heb. D\n D>!3 "fipp, "fountain of living
waters," not " fountain of life," since in one
passage (Jer. xvii. 13) it is so rendered in the
LXX. ; but it is very improbable, considering
that in three other passages D^n U)t2 is not
so translated (Cant. iv. 15 ; Jer. ii. 13 ; Zech.
xiv. 8).
14. Omit "as long as he liveth," which,
however, is supported by 106, 248, Co., and
is in the Syr.
be will hold no knowledge. ~] As a vessel
that is broken cannot hold what is put into
it, so are the inner parts of a fool as regards
knowledge eynara, ~2~)p : so in the LXX.
rendering of Ps. xlix. (LXX., 1.) 12 ; Ps. cviii.
(LXX., cix.) 18. It is not quite = 27 (comp.
Ps. xxxix. 4 ; lv. 5), but rather designates the
seat of feeling and thinking. For " broken
vessel " the Syr. has " broken cistern," which
is both more apt and more biblical.
15. We suspect that in the original v. 15
a, b and c, d formed two verses (see above,
w. 12, 13).
a skilful man.] Rather, a man of under-
standing [knowledge], in the wider biblical
sense, including, and in a sense identifying,
moral and intellectual knowledge, fVio-r^coi/
(in the N. T. only in St. Jas. iii. 13 which
should be marked as farther shewing the cor-
respondence between St. Jas. and Ecclus.) ;
the Heb. |13J (so, with only one exception,
in the LXX.), and generally combined with
"wise."
_ but as soon as one of no understanding hearetb
tf.J Rather, "he that liveth in pleasure
[is given to pleasure] heareth it, and it
displeaseth him." Clauses a and c, b and d
are strictly antithetic. Opposed to " a man of
knowledge "^ is 6 (mara\5,u, " he that is given
to pleasure." The word occurs again in
1 Tim. v. 6 ; St. Jas. v. 5, but it is not used
in the LXX., where we have, however, the
compound KaraanaTaXda in Prov. xxix. 2 1 ;
Amos vi. 4. Whereas the man of under-
standing addeth to a wise word, the man who
liveth for pleasure casteth it behind his back.
For the latter expression, see 1 Kings xiv. 9 ;
Ezek. xxiii. 35 ; Nehem. ix. 26.
16. This verse begins another triplet.
talking.'] Narrative (talk, here perhaps:
explanation).
in the way.] I.e., while journeying instead
of lightening its difficulties and troubles, only
increasing them.
grace.] Not in the commonly understood
biblical sense, but in that of pleasantness ; see
the Syr., which also instead of "fool" has
" the wicked," and " the pious " instead of
" intelligent."
the wise.] Rather, of him who is in-
telligent has understanding.
17. The mouth of the prudent will
be sought.] Viz., his word or saying; comp.
as to God Amos viii. 12. In the second
clause we accept (as in the A. V.) the Alex,
reading biavoi^crovrab instead of the Vat.
&iavor)6i](TTai.
18. As a house destroyed.] Fritzsche
explains : " as a house destroyed is not of any
use, so is wisdom to a fool." The Syr. has :
" as a prison." We believe that the Syr. read
"lB> 1V3 (comp. Gen. xlii. 19) and the
Greek "IfX'O IV3. More puzzling is the
Syr. rendering in the second clause. Here
the Greek has: as words that will not
bear enquiry (A. V., "as talk without
sense"); while the Syr. renders, "like coals
of fire."
19. Another triplet. Fetters on the
feet (so is) instruction to those with-
out understanding.] Alike hindering and
unpleasant, as preventing them from freely
walking in their own ways.
on the right hand.] Which is mostly
engaged in action.
20. with."] Rather, in.
V. 21-
B. C-
cir. 200.
:6.]
ECCLESIASTICUS. XXI.
"5
with laughter ; but a wise man doth 24 It is the rudeness of a man to
scarce smile a little. hearken at the door : but a wise man
21 Learning is unto a wise man as will be grieved with the disgrace.
an ornament of gold, and like a 25 The lips of talkers will be tell-
bracelet upon his right arm. ing such things as pertain not unto
22 A foolish man's foot is soon in them : but the words of such as have
his [neighbour's] house : but a man understanding are weighed in the
of experience is ashamed of him. balance.
23 A fool will peep in at the door 26 The heart of fools is in their
into the house : but he that is well mouth : but the mouth of the wise is
nurtured will stand without. in their heart.
b. c.
cir. 200.
a wise man.'] Rather, a prudent man.
Grotius quotes Seneca : " risus sit sine
cachinno."
21. Instruction is to a man of under-
standing.] The verse is in antithesis to v. 19.
22. Another triplet. The foot of a fool
(is) quickly into a house. We believe
this to be the passage (hitherto not localised)
which the Talmud has in view, when it quotes
as from 'The Book of the Son of Sira': "Three
I hate and four I do not love a prince (leader)
who goes about drinking-houses some say,
who is quarrelsome ; some say, who is quick-
tempered a man who places his habitation
in the high places of the city . . . [we omit
the third], and a man who enters the bouse of
bis neighbour suddenly" (without knocking)
(Nidd. 16 ; comp. Pes. 112 a).
but a man of experience will feel shame
before the face.] So literally; and the
question is whether we are to explain it as
" the face of him," i.e. before him that is to
be visited, or else as meaning " before the
house." Fritzsche goes so far as to apply the
expression Trpoa-unvov (face) to the inner walls
of the antechamber, before which such a
person is supposed to hesitate or feel reluc-
tance {hat Scheu). The Syr. renders : " bends
down the face." If we suppose the Greek
text to be a correct rendering of the Hebrew,
we should certainly explain it as meaning
"the face of him" in the sense of being bash-
ful when visiting a house. But may it not be
that the Hebrew text was 13E& G5>B>3, "hesi-
tates before it," which was misunderstood and
mistranslated as above ?
23. A silly person . . . but a man
who is instructed [cultured, educated; the
German gebi/det].] While a silly person in his
curiosity tries to get a peep of what is going
on, a well-bred person purposely stands far
away. The Syr. has a strange and certainly
inapt rendering.
24. It is want of breeding [rudeness]
. . . but he who is sensible [intelligent,
prudent] will be weighed down [bur-
dened] with the dishonour.] Viz., of doing
such a mean thing.
25. Last stanza. The literal rendering of
the Greek (both Vat. and Alex.) would be :
" Lips of strangers will be burdened in these
things." But as this yields not any intelli-
gible meaning, we conclude that the text
is corrupt rather than that the original had
been mistranslated. For, although a man
might mistranslate, there must at least be
some meaning in his words. But apparently
in the whole clause, ^e i\rj aXkorpiav iv tovtois
fiapvv&rjo-eTai, only the first word (xet'Ar/, lips)
really forms part of the verse. Bretschneider
suggests that the word aAAorpiW, " of
strangers," belongs to the first clause of
v. 24, which should read "to hearken at the
door of strangers," while similarly the iv
rovTois belongs to the second clause of v. 24,
which should read, " is weighed down by the
disgrace in these things." Lastly, the word
l3apvvdrj(TTai, " will be weighed down," or
" burdened," seems only a copyist's repetition
from the previous verse. In the absence of
any reliable text little can be learned from the
Syr., "The mouth of the wicked talketh
against his body ; " i.e. his talk is really
against himself, to his hurt and detriment.
In these circumstances we seem restricted to
the Complutensian reading, or rather that of
248, which is adopted in the A. V., " The
lips of talkers will be telling such things as
pertain not unto them " = as are not theirs,
which concern them not and with which they
have not anything to do. Fritzsche conjec-
tures that the Hebrew read : " The lips of the
proud [where he supposes DHT to have been
misread Q^J] are burdened with cursing "
(rPX2, which he supposes to have been mis-
read n?X3). But, to waive other objections,
this would not suit the context.
26. In the mouth of fools is their
heart, but the heart of the wise is their
mouth.] The Syr. is the same except that the
preposition " in " is transferred from the first
to the beginning of the second clause : " the
I 2
i.i6
ECCLESIASTICUS. XXI. XXII.
[v. 271.
B.
C.
cir.
200.
'"ch
28.
n-
27 When the ungodly curseth Sa-
tan, he curseth his own soul.
28 '"A whisperer defileth his own
soul, and is hated wheresoever he
dwelleth.
CHAPTER XXII.
I Of the slothful man, 3 and a foolish daughter.
1 1 Weep rather for fools, than for the dead.
13 Meddle not -with them. 16 77iewise man's
heart will not shrink. 20 What will lose a
friend. .
A SLOTHFUL man is compared
to a filthy stone, and every
one will hiss him out to his dis-
grace.
B.C.
cir. 200.
mouth . . . ., but in the heart . . . ." The
first part of the verse does not require any
comment. "To wear one's heart on one's
sleeve " indicates shallowness alike of feeling
and of intellect. The second clause Fritzsche
regards as meaning that the wise have first
well pondered in their hearts what they utter
with their mouths. But the antithesis seems
to suggest more than this, viz. that the wise
are reticent as to their deepest feelings:
they do not parade them before all and every
one their heart is their mouth.
27. This verse is of the greatest interest,
alike as regards the theology of the writer
and indirectly the age of this book. When
the writer speaks of cursing Satan as seducing
a man unto sin, he refers to the person of
the Devil. But the allusion implies not only
belief in the personality of Satan on the part
of the older Siracide, but that this belief was
so general that the writer could put its ex-
pression into the mouth of the wicked. And
not only so, but by the side of it we find also
the rationalistic corrective that what men
called Satan was really their own evil inclina-
tion. This certainly accords with an excep-
tional Rabbinic view, which identifies Satan
with the Tetser ha-Ra, the evil inclination
(Babh. Bathr. 16 a). But, as just hinted,
this was not the common view, according to
which Satan was also regarded as inciting man
to sin (comp. the A pp. on Satanology in ' Life
and Times of Jesus the Messiah,' vol. ii. p.
7 5 7). We have therefore here alike evidence
of a general belief in Satan and its rationalistic
modification. On the other hand, we also
mark here a development (this rather than a
progression) in the Old Testament standpoint
on this subject. Its various stages in the later
books of the Old Testament may be indicated
in the following order : Job i.' 6-12, ii. 1-7;
Zech. iii. 1, 2 ; and lastly, 1 Chron. xxi. 1,
with which comp. 2 Sam. xxiv. 1. With
these passages should be compared, on the
other hand, the curious (later) Rabbinic
comments (see ' Miqr. Gedol.,' ad he.).
Considering the developed Angelology in the
Book of Daniel, it seems strange that no refer-
ence should be made in it to Satan. Indeed,
the apparent generality of the belief as implied
in Ecclus. seems incompatible with this silence
in Daniel, if the authorship of the latter were
posterior to that of Ecclesiasticus. In the
later Apocrypha (Bar., Tob.) Demonology
appears in a very developed and Judaic form.
To Wisd. ii. 24 we do not refer, on account
of the late composition of that book. The
Syr. paraphrase for "Satan," "him that has
not sinned against him," is both interesting
and curious. In our view it implies not
another Hebrew text, but the avoidance of
its meaning by a paraphrase.
28. wheresoever he dzuel/eth.'] Rather,
in the neighbourhood, i.e. among his
neighbours. The Syr. has : " The soul of
the wise is grieved (oppressed, in anguish)
on account of the fool, because he knoweth
not what he should say unto him."
CHAPTER XXII.
This chapter is better connected than that
which preceded. The subject seems still a
warning against folly, in its various mani-
festations, specially as regards speech. In
that respect the aspiration of the last verse
forms an appropriate general conclusion. The
first five verses refer to certain aspects of
folly of conduct, especially as regards the
young. From this the transition is natural to
instruction, especially of the young, which is
hopeless in cases where there is a certain dis-
position (five verses, ft'. 6-1 2, as i)-v. 9,10 must
be omitted). This leads to the admonition to
avoid all intercourse with such persons (three
verses, but one of them a triplet, in six lines :
w. 13-15). Next, the steadfast purpose of
a wise man is contrasted with that of the fool
(three verses : to. 16-18). Lastly, the differ-
ence is described between the speech and
action of the fool in regard to others, with its
sad consequences (four verses, the last of them
double: -vv. 19-22), and the speech and
action of the wise in regard to others, with its
happy results (four verses, the first of them
double: i>i<. 23-26). The chapter closes
with an aspiration after higher direction in
this matter.
1. is eo>?ipared.~\ I.e. is like.
a filthy stone.~\ The lapis latrinarum.
ivill hiss him out to his disgrace.^ Rather.,
will hiss over his dishonour. Generally
the clause is supposed to refer to the filthy
stone which is looked upon as disgusting.
And so the Syr., " every one runs away from
V. 2 IO.]
ECCLESIASTICUS. XXII.
117
B.C.
cir. 200.
2 A slothful man is compared to
" the filth of a dunghill : every man
that takes it up will shake his hand.
3 An evil nurtured son is the dis-
honour of his father that begat him :
and a [foolish] daughter is born to
his loss.
! Prov. 13. 4 "A wise daughter "shall bring
2 - an inheritance to her husband : but
>?th?te"she that liveth dishonestly is her
Qfnd facer's heaviness.
5 She that is bold dishonoureth
both her father and her husband, but
they both shall despise her.
6 A tale out of season [is as] mu-
sick in mourning : but stripes and
correction of wisdom are never out
of time.
7 Whoso teacheth a fool is as one
that glueth a potsherd together, and
as he that waketh one from a sound
sleep.
8 He that telleth a tale to a fool
speaketh to one in a slumber : when
he hath told his tale, he will say,
What is the matter ?
9 If children live honestly, and
have "wherewithal, they shall cover
the baseness of their parents.
10 But children, being haughty,
B.C.
cir. 200.
1 Or,
an art.
the smell of it." But it seems better to refer
the clause to the idle man, over whom every-
one will hiss, V?V plX?\, Job xxvii. 23, for
which the Syr. may have read pn*l*, and then
translated paraphrastically.
2. The l36\l3irov Konpimv, "filth of a dung-
hill," is the LXX. rendering of HS>; ^J in
Ezek. iv. 12 (comp. Ewald, 255 b, p. 639).
shake.~] For the purpose of cleansing. The
Syr. paraphrases, at the same time retaining
the last words of the original : " will shake
his hand." This is instructive.
3. (There is) shame to a father in the
begetting of a son undisciplined, but
a daughter [viz. of this kind; Syr. "a
woman "J is born to loss.] There is pro-
gression here : an undisciplined son is a source
of shame to his father, but an undisciplined
daughter is a source of actual loss of the
one he may be ashamed, the other will cause
him damage and hurt.
4. y/prudent [sensible, mentally well con-
ditioned] daughter shall obtain her husband
(or are we to follow the Latin : hareditas viro
juo, and to suppose a misunderstanding on
the part of the Greek translator ?).] Bret-
schneider : " av8pa avrrjs, maritum sibi desti-
natum " and thereby she will bring honour
to her father.
but a daughter that bringeth dis-
grace is unto grief to him [the grief of
him] that begat her.] "That bringeth
disgrace," in the Heb. no doubt nK'^D, but
not in the sense of " disgraceful," as in
Prov. xii. 4, but as in Pro v. x. 5, xiv. 35,
xvii. 2, in that of putting to shame. In these
three passages K^IE always stands antitheti-
cally to ^StPO, "prudent." Probably the
same antithetic expressions may have been
used in the Heb. of our verse, although the
LXX. render 7*3tW0 in Prov. x. 5, xiv. 35,
by voi]jxa>v. The Syr. wholly omits this verse.
5. The bold [viz. daughter] disgraceth
father and husband, and by both will
she be despised.] The term "bold" (77
dpaaela) is used in the sense of noisy self-
assertion and impudence, as in Prov. ix. 13,
which seems parallel, and where the LXX.
render yvvfj acppoov nai Bpaaela whatever
meaning we may attach to the Hebrew phrase
n-1^D3 nt? : N\ The Syr. has "father and
mother," instead of " father and husband."
6. Unseasonable speech.] Referring to
instruction or admonition addressed to the
young, but at that particular moment not in
season : good in itself, but just then unsuit-
able. The second clause literally translated
would be, "(but) stripes and discipline at
all times (are) of wisdom," which is some-
times explained as meaning that the application
of these at all times is the part of wisdom.
But it is not easy to find this in the Greek text.
The Syr. has : "is wisdom at all times."
There can be little doubt that this represents
the original Hebrew, i"l03n fllTTO?, which
the Greek mistranslated iv navrl Kaipa> aotplas.
1. Whoso.} Rather, he that. Omit "and"
in second clause.
sound sleep.} Rather, deep sleep. The
point of comparison is the uselessness of the
attempt in each case.
8. He that narrateth . . . narrateth to
one that is nodding [slumbering], and upon
the completion he will say: What is it 1 ?]
The simile of v. 7 leads to that about slumber
which is not inapt. The Syr. has in the
first clause instead of our Greek : " like a
man that eateth bread when he is not
hungry."
9, 10. These verses must be omitted.
nS
ECCLESIASTICUS. XXII.
[v. ii 1 6.
B. C
cir. 200.
* ch. 38.
16.
through disdain and want of nurture
T j_^' do stain the nobility of their kindred.
11 ^Weep for the dead, for he
hath lost the light : and weep for the
fool, for he wanteth understanding :
make little weeping for the dead, for
he is at rest : but the life of the fool
is worse than death.
12 c Seven days do men mourn for
him that is dead ; but for a fool and
an ungodly man all the days of his
life.
13 Talk not much with a fool, and
go not to him that hath no under-
standing : ^beware of him, lest thou
c Gen. 50.
10.
<i ch. 12.
12.
have trouble, and thou shalt never B. c.
be defiled "with his fooleries : de- c "if! '
part from him, and thou shalt find Jgj, he
rest, and never be "disquieted with f-f^tf?
madness. n 0r
14 What is heavier than lead ? and -varied.
what is the name thereof, but a fool ?
15 ""Sand, and salt, and a mass of'Prov.
iron, is easier to bear, than a man
without understanding.
16 As timber girt and bound to-
gether in a building cannot be loosed
with shaking : so the heart that is
stablished by advised counsel shall
fear at no time.
27- 3-
11. Weep for the dead, for light has
failed [ceased, passed away] . . . for
understanding has failed . . . Weep
softly [Bissell] for the dead, for he is at
rest.~\ The contrast is melancholy, as indi-
cating absence of hope as regards an after-life.
The Syr. modifies the last clause and adds :
" for worse than death is an evil life."
12. Seven days.'} The ordinary period of
great mourning (Gen. 1. 10; Judith xvi. 24).
St. Augustine finds in the number seven for
the period of mourning an allusion to the
Sabbath of rest, indicative of this, that the
dead were at sacred rest. The contrast is
very forcible. While we mourn seven days
for the pious who are at rest, the whole life-
time of the fool and the ungodly is a period
of mourning.
13. Another stanza, in which progression
from the former verses is clearly marked.
Lit. : " With one void of intelligence do not
multiply speech." The Syr. has " make not
pleasant " for " multiply not." W e are inclined
to believe that the Heb. had ISK'F) "?S, and
that the Greek took "EC in the sense of
- T
measuring measuring words, while the
Syr. understood it in the more common use
of the word. Or may there have been some
confusion of the roots i"Q~l and I1X"! ? For
the second clause the Syr. has : " and with a
pig do not go in the way." Possibly the
original had Tm, "a pig," and the Greek
translator, regarding this as below the dignity
of the argument, may have altered it in
common Rabbinic manner of commentation,
as follows : _ Read not inn, a pig, but "ipn,
wanting = 3 ?~*lDn, wanting in understanding.
The third clause seems to support the Greek
rendering, but the fourth accords rather with
the Syr. On the other hand, the simile of the
pig is not only un-Jewish, but seems abruptly-
introduced. Clause d should be translated :
and thou shalt not be denied by that
which he throws out. This, whether
we understand it realistically, as of saliva or
the like, or figuratively, seems a not inapt
paraphrase of eV to> (vTivay^ia avrov.
The last two clauses of v. 13 read: Turn
away from him, and thou shalt find rest,
and not be overwhelmed by his sense-
lessness. "Overwhelmed" with the addi-
tional idea of fainting or being weary in conse-
quence, corresponding to the Hebrew *\VW,
for which it is used in LXX. Ps. lx. (Heb.
lxi.) 2 ; ci. (Heb. cii.) 1 ; cxlii. (Heb. cxliii.) 4.
14. The Syr. : " for he is much heavier than
lead ; " the Greek and the Syr. rendering the
HD differently.
15. Syr. : " than to dwell with a foolish
man."
16. This verse begins a new stanza.
A tie-beam [comp. Hab. ii. 11: "cross-
beam out of the wood"] bound into a
building will not be loosed in a storm.]
Lit. " commotion," like its Hebrew original
"iyD and myp (or rather in that instance
rhyp), for which it stands in LXX. Jer.
xxiii. 19; 4 (2) Kings ii. 1. In one passage
(LXX. 3 Kings xix. 11) it stands indeed for
B>jn, " earthquake," but that word also bears
the general meaning of " quaking." In any
case, the rendering " storm-wind " suits the
context far better than " earthquake."
so the heart stablished on advised [con-
sidered] thought [purpose] shall not be
afraid at the time.] At the proper time
ny3, at the right time, that which is to be
looked for when thought must pass into
action and dangers threaten around (as the
hurricane that falls upon a house), he who i&
as here described shall not give wav through,
fear nor even be perturbed.
v. i7 24.]
ECCLESIASTICUS. XXII.
119
B. C.
cir. 200.
Or, of a
foliihcd
wall.
f ch. 41.
17 A heart settled upon a thought
of understanding is as a fair plais-
tering "on the wall of a gallery.
18 Pales set on an high place will
never stand against the wind : so a
fearful heart in the imagination of
a fool cannot stand against any fear.
19 He that pricketh the eye will
make tears to fall : and he that
pricketh the heart maketh it to shew
her knowledge.
20 Whoso casteth a stone at the
birds frayeth them away : and he
that ^upbraideth his friend breaketh
friendship.
21 Though thou drewest a sword
at thy friend, yet despair not : for
there may be a returning [to
favour.]
22 If thou hast opened thy mouth B.C.
against thy friend, fear not ; for C1 L^'
there may be a reconciliation : ex-
cept for upbraiding, or pride, or
s disclosing of secrets, or a treacher- ^ ch. 27.
ous wound : for for these things every a 4I "
friend will depart.
23 Be faithful to thy neighbour in
his poverty, that thou mayest rejoice
in his prosperity : abide stedfast
unto him in the time of his trouble,
that thou mayest be heir with him
in his heritage : for a mean estate
is not always to be contemned : nor
the rich that is foolish to be had in
admiration.
24 As the vapour and smoke of a
furnace goeth before the fire ; so re-
viling- before blood.
advised thought] Considered purpose,
hiavor)\i.a ftov\rjs: the former word corre-
sponds to rntSTlO, the latter to i"ixy.
17. A heart settled upon a prudent [an
intelligent] purpose is like the plastered
adornment of a smoothed wall.] As we
understand it, the reference is to a wall built
of rough stones, but which becomes smooth
and polished by being plastered having the
" plastered adornment." According to Gro-
tius, Fritzsche, and others, the point of com-
parison lies in this, that the plaster does not
fall off, but remains firm even in earthquake,
storm, and rain. But such would certainly
not be the case in an earthquake, while storm
and rain could scarcely in any case affect the
inside of a house. In our view the com-
parison lies in this: that as in a house of
strong stones the " plastered adornment "
gives firmness, beauty, and completion to
what is now a polished wall, so the prudent
purpose of a wise heart.
18. Pales set on a high place [rather, accord-
ing to the Alex, reading: small stones laid
on a high place] . . . so a fearful heart
upon [i.e. caused by, the outcome of] the
purpose of a fool shall not stand against
any alarm.] For -^dpaKes, "pales" (pali-
sades?), the Alex. reads xAi*e?, "little stones,"
possibly in the sense of a heap of loose little
stones. This reading is confirmed by the
Syr., which has : " a pebble upon the top of a
lofty stone."
19. Another stanza. He that presseth
[hurteth] the eye [lit. pricketh, in the general
sense of touching to hurt] . . . and he that
hurteth the heart [the same verb as before]
causeth feeling (viz. of pain ?) to appear
[brings it to light].] The point of the com-
parison lies in the making visible, bringing
out the inward sensation or feeling. When
you rub the eye, the visible effect is tears ; if
you similarly hurt the heart of another, the
pain which you give will make itself out-
wardly apparent. This is further developed
and illustrated in -v. 20, where the " upbraid-
ing" in clause b (weihi&iv) is, as it were,
morally casting stones at a friend.
21. Omit "to favour."
22. If] Rather, though. All direct
and open attacks, whether by word or deed,
are not necessarily offences which make a
breach hopeless there may be " return " or
" reconciliation " but the mean conduct
mentioned in v. 22 c will for ever alienate a
friend. Omit the word "for" in the last
clause.
23. Last stanza. Win trust with the
[thy] neighbour in (his) poverty.] Gain his
confidence by the way in which thou actest
towards him while be is poor. The Syr.
paraphrases, although in the spirit of the
sentence : " support thy companion in his
poverty."
that thou mayest be heir woith him in his
heritage. ,] Probably rather, that thou
mayest have part with him in his
possession, i.e. when he attains to it. The
rest of the verse in the A. V. must be omitted.
24. Before a fire smoke of the fur-
nace and vapour . . . so reviling before
blood.'] Rather, "before bloodshed"
alfiara bearing the same meaning as the
Heb. WlDl. Bretschneider would place v. 24
120
ECCLESIASTICUS. XXII. XXIII. [v. 25-2.
B.C.
cir. 200.
* Ps. 141.
3-
25 I will not be ashamed to defend
a friend ; neither will I hide myself
from him.
26 And if any evil happen unto
me by him, every one that heareth it
will beware of him.
27 A Who shall set a watch before
my mouth, and a seal of wisdom
upon my lips, that I fall not suddenly
by them, and that my tongue destroy
me not ?
CHAPTER XXIII.
I A prayer for grace to Jlec sin. 9 We may
not use sivcaring: 14 but remember our
parents.- 16 Of three sorts of sin. 34 The
adulterous wife sinneth many ways.
OLORD, Father and Governor
of all my whole life, leave me
not to their counsels, and let me not
fall by them.
2 Who will set scourges over my
thoughts, and the discipline of wisdom
e. c.
cir. 200.
before v. 23. But t>. 24 aptly precedes v. 25,
if its meaning be : If bloodshed come, I will
not be ashamed nor hesitate to protect a
friend.
25. The Syr. paraphrases: "If thy friend
become impoverished, put him not to shame."
26. The Syr. has instead of this: " If thy
companion reveal to thee a secret, disclose it
not, lest every one that heareth it beware of
thee, and regard thee as an evil-doer." The
Greek text expresses a sentiment by no
means elevated, and which considerably
detracts from the moral value of v. 25.
The meaning seems to be: If harm comes,
the blame will be imputed to the other who
allows his friend to suffer for his sake ; and
thus he, not I, shall suffer in public esteem.
Probably, however, the Syr. expresses what
was the sentiment of the original.
27. Bretschneider and Fritzsche would
connect this verse with the following chapter.
But we have repeatedly observed that the
close of one chapter prepares for the subject
of the following, and in fact forms the con-
necting link with it.
Who shall set.~] Rather, Oh that one
would set, the Greek being only a literal
rendering of a common Hebrew idiom
(Ewald, 329c"). As the verse is evidently
formed upon Ps. cxli. 3, we may conjecture
the Hebrew to have been \7\\ * or nB *
*th TCfcV (or point rnDB>).
a seal of wisdom."] Rather, of pru-
dencethis for the elegant Hebrew in the
corresponding clause of the Psalm.
that I fall not suddenly by them. .] Rather,
that I fall not from it, viz. the watch or
guard upon his mouth : for that purpose he
asks for the additional security of a seal on
his lips. Generally it is translated "that I
tall not by it" {"iva fxi) iriau) an avTrjs), and
the reference is supposed to be to the
y\w<T<ra, "tongue," in the last clause. But
it is difficult to understand how the an avrfjs
can refer not to what precedes, but to what
follows in the next clause.
CHAPTER XXIII.
The chapter opens (see xxii. 27) with a
prayer against sins of the tongue, of the eyes,
and of the flesh (vv. 1-6 ; i\ 5 in the A. V.
must be omitted). Then follows what is
appropriately entitled in the LXX. text as
"Discipline of the mouth" (i>v. 7-15).
Here, after a general introduction Qwv. 7, 8),
we have a warning against profane language
(i>v. 9-1 1), against loose language (w. 12,13),
and against disrespectful language Qw. 14, 15).
What may be called Part II. consists of two
stanzas, each of six verses (yv. 16-21; i<v.
22-27), respectively directed against male and
female offenders against purity.
1. Lord, Father and Ruler of my life,
leave me not to their counsel [to what they
suggest], suffer me not, isr'c (Bissell).]
The reference must be to "the lips" in
ch. xxii. 27, since the "their" and "they"
can scarcely be referred to the " adversaries "
of v. 3.
2. Oh that one would put rods [chas-
tisements] upon my thinking [purposing,
hiavw]\x,a, i"Qt'nO ; in the singular only used
in Ecclus., not in the LXX. nor in the N. T.]
and the discipline of ivisdom upon my heart
[either wise discipline or that which leadeth
to wisdom: probably the former] ; in order
that they [viz. the stripes] may not
spare my mistakes ["spare" in the sense
of "be indulgent to," "not punish;" "mis-
takes," H^D, both in the Heb. and in the
LXX. only used in Gen. xliii. 12, but in our
verse used in the plural], and that it [viz.
the discipline of wisdom] may not pass by
their transgressions] viz. when the
" mistake " or Hj^'D leads on to actual trans-
gression. Or else, if we follow the Latin and
derive napy not from napirjpi (I pass by) but
from TrdpmiL (I am present, I arrive), we
shall have to translate : " and that their trans-
gressions (those which are the outcome of
our mistakes) may not appear," or "come
out." The ultimate meaning is nearly the
same in both cases. The text is so com-
plicated that it gave rise to early attempts at
9.]
ECCLESIASTICUS. XXIII.
121
b. c. over mine heart ? that they spare me
;ir. 200. r J '..
not for mine ignorances, and it pass
not by my sins :
3 Lest mine ignorances increase,
and my sins abound to my destruc-
tion, and I fall before mine adver-
saries, and mine enemy rejoice over
me, whose hope is far from thy
mercy.
4 O Lord, Father and God of my
life, give me not a proud look, but
turn away from thy servants always
9 r > "... " a haughty mind.
uint-likc. to J .
5 i urn away from me vain hopes
and concupiscence, and thou shalt
hold him up that is desirous always B.C.
j J cir. 200.
to serve thee.
6 Let not the greediness of the
belly nor lust of the flesh take hold
of me ; and give not over me thy
servant into an impudent mind.
7 Hear, O ye children, the disci-
pline of the mouth : he that keepeth
it shall never be taken in his lips.
8 The sinner shall be left in his
foolishness : both the evil speaker and
the proud shall fall thereby.
9 "Accustom not thy mouth to " o E * 0cL
swearing; : neither use thyself to the c] }- 2 7- h-
to ' J Matt. 5.
naming or the Holy One. 33 , 34 .
emendation. The most noteworthy of these
is the omission of the pr), " not," from
clause c, and the change of the verb from the
plural to the singular. Thus the clause
would read: "that he (viz. the Lord) would
spare my errors" the Syr.: "that the Lord
would spare (not punish) my guilt." But
the Syr. adds so much in the sequel that we
must put it aside as a wide and not very apt
paraphrase. Fritzsche not only corrects the
number in clause c (" that he may not spare
my follies"), but alters in clause d "their"
into "my" ("that he may not let pass
durchliessel my sins"). This certainly is to
cut the knot.
3. Omit from A. V. " to my destruction ;"
also the last clause, " whose hope," &c.
4. Sins and mistakes, the outcome of the
heart, naturally lead to thoughts of the class
mentioned in w. 4-6.
a proud look.'] Rather, lascivious (or
lustful) eyes; comp. xxvi. 9: literally, "lift-
ing up of eyes." This would correspond to
the Hebrew usage of Q^TV KKO, as in Gen.
xxxix. 7. But in the LXX. the latter passage
is rendered, eVe'^aXei/ tovs 6(pdakfxovs civttjs.
Moreover the word used in our verse for
" uplifting of eyes " (/xerewpta/xos' dcfrBaX/jLiov)
occurs either as a substantive or a verb, or
in some derivative form, not less than twenty
times in the LXX., but always in the sense
of " high," or when connected with " eyes "
for " proud; "so in LXX. Ps. cxxx. (cxxxi.) 1
and in Is. v. 15. Can there have been some
misunderstanding, such as that rYWlO WV,
" eyes of deceit," was misread n'nS Q'TV,
" proud eyes," there being in the MS. neither
vowel-points nor final letters, nor yet the
separation of words ? In that case a similar
misreading would also have to be assumed in
xxvi. 9. In the so-called ' Second Alphabet
of Ben Sira ' we read : " Woe to him who
walketh after his eyes, and he knoweth that
they are children of whoredom, and he has
nothing from them," in the sense of not
gaining anything by them (comp. in Jer.
Ber. 3 c and in several Midrashim : " The
heart and the eyes are the intermediaries of
sin "). [On the figurative expression " whore-
dom of the face" for a bold and shameless
look, comp. Hos. ii. 4 in the A. V. and R. V.
ii. 2. Comp. also Prov. vii. 13 ; Jer. iii. 3.]
but turn away, <rv.] Instead of this clause
in the A. V. (which follows 248, Co.) read:
and turn away lust from me. There
is not, as some have supposed, anything in
this prayer inconsistent with the fullest re-
cognition of personal self-determination.
5. This verse in the A. V. must be omitted.
6. The somewhat realistic rendering of the
A. V. had best be left. Omit from the A. V.
" thy servant," and render : " and give m e
not over to a shameless mind."
7. This verse begins a new stanza. In the
text of the LXX. we have here the inscrip-
tion : " Discipline of the mouth " originally,
probably, a marginal note. In the second
clause translate: "shall never be caught."
For " caught " the Syr. has " exposed to
infamy." The words following, " in his lips,"
or rather through his lips, must be joined
to t. 8 a. So in the Alex, and in the Syr.
8. Through his lips shall the sinner
be taken [we would read KaTaXrjcfi&Tio-fTai,
supported by 157]: both the railer and the
proud shall be made to stumble by
them.
9. St. James v. 12 seems different in spirit
from this warning, which is rather against the
habit of lightly swearing, as leading to pro-
fanity and profanation. " The naming of
the Holy One "may refer to the invocation
122
ECCLESIASTICUS. XXIII.
[v. IO 12.
B.C.
cir. 200.
10 For as a servant that is conti-
nually beaten shall not be without a
blue mark : so he that sweareth and
nameth God continually shall not be
faultless.
1 1 A man that useth much swear-
ing shall be filled with iniquity, and
the plague shall never depart from his
house: if he shall offend, his sin
shall be upon him : and if he ac-
knowledge not his sin, he
double offence : and if he
B.C.
cir. 200.
maketh a
swear in
vain, he shall not be "innocent, but 11 Gr.
his house shall be full of calamities. &*&**
12 b There is a word that is clothed * Lev. 24
about with death : God grant that it I;
be not found in the heritage of Jacob;
for all such things shall be far from
the godly, and they shall not wallow
in their sins.
of the name Jahveh in an oath. The utter-
ing of that name was not prohibited at that
time. "The Holy One:" a common mode
of expression for God the formula in later
Hebrew being K-IH tj-lia WTIpn (ni"pn):
"The Holy One, blessed be '"He." The
Syr. seems to have thought such a light use
of the Holy Name impossible, and hence
applies the passage to judicial investigations.
It renders the second clause: "and be not
sitting among judges " [or may the words
have here slipped in from i>. 14^?]. The
Syr. accordingly continues in v. 10: "For
every son of man who swears much (often)
will not be free from stripes [shall not be
without incurring, or deserving, the punish-
ment of scourging] : similarly he who lyingly
swears shall not be free from guilt." In this
latter distinction the Syr. had perhaps in view
the Rabbinic idea of the punishment " by the
hand of God," or by " cutting off."
10. This verse seems rather to confirm the
impression given by the Syr. (see above), that
in the original the reference was to forensic
swearing, and in that case the Syr. helps us
to understand the otherwise difficult com-
parison in the Greek text.
For as a domestic slave that is con-
tinually being examined shall not be lack-
ing in weals [he will bear the bodily marks
of such investigation, which was by scourging],
so he that sweareth and taketh the Name
(viz. of God) at all times shall not be
clean from sin.] Here in the sense of
being free from guilt. As he lightly or
lyingly resorts constantly to swearing, the
invisible Hand lays on ' him the spiritual
scourge, the weals and bruises of which are
the defilement of sin, the guilt which he
contracts.
11. The figure is continued and developed.
iniquity.} Rather, unrighteousness.
the plague] Perhaps better, stroke, re-
ferring to the stroke of God. In the LXX
it is used for J?J3 in LXX. Ps. xxxviii. (xxxix.)
11; lxxxviii. (lxxxix.) 33; xc. (xci.) 10: and
repeatedly in the N. T. in the general sense
of a Divine stroke.
if he shall offend, <&>c.~] Rather, " if
he offend [transgress], his sin (is) upon
him." The first two clauses having laid down
the general principle, its application is shewn
in three possible cases. The first is that of
swearing and not doing: this involves sin.
The second is : and if he neglect, overlook
this meaning being established by the use of
the word in Ecclus. (ii. 10; xxxv. 17 [in the
Greek MSS. except in 248, ch. xxxii. 14];
and especially in xxxviii. 16) that is, if he
simply treat his oath as nothing, then " he
sinned twofold" once by breaking his
oath, the other time by treating an oath as if
it were nothing. The third case contemplated
is not that of an oath which is broken, nor of
an oath which is treated as if it were nothing,
but of one which is needlessly taken : " and if
he swear in vain" (without cause, DJin, for
which it stands four times in the LXX. : once
for pH?, Lev. xxvi. 16 ; once for Dp 1 "}, Ps.
xxiv. (Heb. xxv.) 3 ; and only once, in Ps. xxx.
(Heb. xxxi.) 7, for KID') in such a case "he
shall not be absolved," not be pronounced
innocent, without guilt, not be so treated
lit. he shall not be justified. The expression
in that sense is common in Hebrew. The
Syr. paraphrases and alters, as it seems to us,
purposely.
12. From swearing the writer passes to
lewd speaking. Generally the verse is re-
garded as referring to blasphemy, but this
does not accord with the third and especially
not with the fourth clause. On the other
hand, the reference to lewd speaking is borne
out by i\ 13. Such speech was only too
common among the surrounding heathen
nations, but happily not " in the heritage of
Jacob."
There is a way of speaking [a speech]
which over against it is surrounded by
death.~\ The consequence of which is death
on every side, avrnvepLfie^Xrjiiivrj. The read-
ing avTLTrapaj3ej3\r]^.evt], "the counterpart of
which is death," is very attractive, but not
necessary, and would only suit the context if
the reference were to blasphemy.
God grant that.'] Rather, may it not be
V. I
7.]
ECCLESIASTICUS. XXIIL
123
B.C. 1-7 Use not thy mouth to intem-
cir. 200. ^ v , . . ,
perate swearing, for therein is the
word of sin.
14 Remember thy father and thy
mother, when thou sittest among
great men. Be not forgetful before
them, and so thou by thy custom be-
come a fool, and wish that thou
job 3 . hadst not been born, and c curse the
' &c - day of thy nativity.
' 2 Sam. J , r-ry, J 1 1
6.7. 15 I he man that is accustomed
to opprobrious words will never be . B - c.
reformed all the days of his life. ar^oo.
16 Two sorts of men multiply sin,
and the third will bring wrath : a
hot mind is as a burning fire, it will
never be quenched till it be con-
sumed : a fornicator in the body of
his flesh will never cease till he hath
kindled a fire.
17 f All bread is sweet to a whore- e Prov. 9-
monger, he will not leave off till he die. I? '
found. For " shall " in the next two clauses,
rather " will." Omit " their " before " sins."
13. To filthy [lewd] coarseness ac-
custom not thy mouth.] Indulge not in
that species of coarseness which consists in
filthy talk. The last clause literally rendered
would be : " for therein is word of sin," or
perhaps " speech of sin." But this seems so
inapt that we suppose the Hebrew "G^,
literally " a word," to have been here as
frequently used in the sense of " matter
of," as in TH miy, or JH "im (which,
1 T T - : V ' T T T # V '
however, rather means something noxious) or
yi 12T or as the Rabbis have it : hw 111
- :' t t
\Op. Accordingly, we would translate : " for
therein is matter of sin." [It has been
suggested that the Xoyns apaprias here may
throw light on the difficult expression ratio
peccati (" the nature of sin ") in Article ix. :
" Of original or birth-sin."] The Syr. once
more gives something different as we believe,
of purpose.
14. The admonition in regard to the tongue
is now applied in a different direction. Fritz-
sche supposes the writer to be still referring
to the same subject as in v. 13. He proposes
to alter the "for (yap) thou sittest" into
" when thou sittest " (as in the A. V.), and
explains : Let consideration for thy parents,
as those who have educated thee, act as a
deterrent against coarse speech, lest thou
bring them to shame. But irrespective of
the arbitrariness involved in this explanation,
it is difficult to see how indulgence in coarse
speech could lead a person to wish he had
not been born (clause 5). Lastly, %>. 15 for-
bids any reference of v. 14 to lewd speech.
Bretschneider cuts the knot by regarding
i\ 1 4 as spurious, while Grotius proposes a
number of alterations too arbitrary for serious
consideration. In our view the author here
refers to another class of sins of the tongue
those in breach of the fifth commandment.
It is the latter which he has in view. " Re-
member thy father and thy mother, for thou
sittest in the midst of great ones, that
thou be not forgetful before them (see
Winer, 56, 2), and by thy custom [viz.
with them, thy habituation, here = familiarity]
thou behave foolishly" when the con-
sequences mentioned in the last two clauses
would ensue, as threatened on breach of the
fifth commandment. For edicrpos, " custom,"
see LXX. Gen. xxxi. 35 f|!jn) and 3 Kings
xviii. 28 (BSE**?).
15. A man <who is accustomed [who ac-
customs himself] to words of reproach
[viz. towards his parents, or else words of
shame, viz. in regard to them either D^D-HS,
as in LXX. Is. xliii. 28, or HS'in] will not
become instructed [in the high moral
sense trained, educated and in this, its
true meaning, gebildet] in all his days.]
The Syr. paraphrases again intentionally
w. 14, 15 (the former rather according to
our interpretation of it), and adds a clause at
the end of v. 15 which raises the suspicion
of a desire to obscure what was the real
subject referred to in the original.
16. From words the author turns to deeds.
The meaning is sufficiently brought out ins
the A. V. "Two sorts" "of men" is under-
stood, not expressed in the text. The two
sorts of men referred to are : A soul, hot
as burning fire (so better than in the A. V.);
and, secondly, the man guilty of the sin " in the
body of his flesh," of whom it is said : he will
never cease till he have kindled fire
(so, more correctly). Fritzsche understands
the iv <to) pan aapKos avrov just referred to of
the i'lK'3 "IX^ of Lev. xviii. 6 ; xxv. 49 : but
this is quite differently rendered in the LXX.,
nor could such a sin have been ranked as less
than the third class, described in v. 18, which
is characterised as bringing down wrath Qv.
16 b). The Syr. omits the first of the triad.
17. This verse is a parenthetic sentence
referring to and explaining v. 16, and also
preparing for the enormity off. 18.
Jill bread.'] Every kind of bread ; " bread,"
a euphemism, for which the parallel in
Prov. ix. 17 is doubtful (Prov. xx. 17 does
124
ECCLESIASTICUS. XXIII.
[v. 1828.
B.C. 18 A man that breaketh wedlock,
say
in<r thus in his heart, -^ Who seeth
&
s Job 24. me p j am com p asse{ ] about with
Fs.io.ii. darkness, the walls cover me. and no
I FBI. 2Q.
15. body seeth me ; what need I to fear ?
the most High will not remember my
sins :
19 Such a man only feareth the
eyes of men, and knoweth not that
the eyes of the Lord are ten thousand
ch. : 5 . times brighter than the sun, ^behold-
ing all the ways of men, and con-
sidering the most secret parts.
20 He knew all things ere ever
* Gen. 1. they were created ; /: so also after
they were perfected he looked upon
them all.
' Lev. 20. 21 'This man shall be punished in
Jeut. 22. tne streets of the city, and where he
- 2 - suspecteth not he shall be taken.
22 Thus shall it go also with the
wife that leaveth her husband, and
stranger, bringeth in an heir by "another.
4- 3-
2? For first, she hath disobeyed B.C.
171 f \ TT-1 J cir - 2
the k law of the most Hicrh : and
secondly, she hath trespassed against 20 *
her own husband ; and thirdly, she
hath played the whore in adultery,
and brought children by another
man.
24 She shall be brought out into
the congregation, and " inquisition Or,
shall be made of her children.
25 Her ''children shall not take /w; sd.
root, and her branches shall bring
forth no fruit.
26 She shall leave her memory to
be cursed, and her reproach shall not
be blotted out.
27 And they that remain shall
know that there is nothing better
than the fear of the Lord, and that
there is nothing sweeter than to take
heed unto the commandments of the
Lord.
28 It is great glory to follow the
not refer to this). Prov. xxx. 20 is more
parallel, and Ecclus. xxiii. 18 seems to have
this verse in view. But the euphemism was
adopted in later Hebrew parlance (as J"l5
" bread "), and is very coarsely carried into
detail in Shabb. 62 b, last line.
19. The language is abrupt, but all the
more striking.
And the eyes of men are his fear.]
I.e. the object of his fear. It is difficult to
reproduce the last clause. Perhaps this
gives it most nearly: and fully looking
into [perceiving] the secret places (lit.,
" parts "). This verse and that which follows
are a very apt digression, which enhances
the force of the admonition implied in the
previous verses.
20. Before all things were [the All
was] created they were known to Him,
and so also after they were com-
pleted. ] This is a bold Alexandrianism, for
which the Syr. has what we believe correctly
represents the original : " For before things
are they are open before Him, nay and after
the consummation of the world He iudeeth
it." to
21. The writer returns to the subject in
hand, and shews that although the adulterer
may imagine that he can withdraw himself
Irom the sight of God, yet He will bring his
sin to light and punish it publicly by the hand
of man.
22. From the male sinner the writer turns
to the adulteress: Similarly also the
wife. On the form -rrapia-Tcocra, see Winer,
p. 72.
23. Instead of "her own husband," the
Syr. has " the husband of her virginity." It
has also only one verb, instead of the Greek :
" she hath disobeyed . . . she hath trespassed."
Probably the original had only the expressive
rn33, which would equally apply to her sin
before God and towards man.
24. In the first clause the Syr. has: "she
shall be driven from the congregation." The
Greek seems to contemplate the public
inquisition into her crime, which appears
more likely to be correct than the excom-
munication indicated by the Syr., or the Syr.
may have had Deut. xxii. 21 in view. In the
second clause it is added that the consequences
of her sin shall be felt by her children, and
upon her children shall be visitation,
probably r\2)V 1j?B\ Syr.: "and upon her
children shall her sins be remembered."
27. The Syr. : "and all the inhabitants of
the earth shall know, and all that are left
in the world shall understand." It seems
scarcely likely that these two clauses were in
the original. Was the first clause original,
and was the second taken from a comparison
with the Greek translation ? [See the General
Introduction, VIII.] Or are we to regard
it as a Christian addition or rather ampli-
fication ?
V.
1-2.]
ECCLESIASTICUS. XXIV.
^5
B.C.
cir. 200.
Lord, and to be received of him is
Ions; life.
J
CHAPTER XXIV.
I Wisdom doth praise herself, shew her begin-
ning, 4 her dwelling, 13 her glory, 17 her
fricit, 26 /w increase and perfection.
WISDOM shall praise herself, B.C.
and shall glory in the midst '
of her people. The praise
2 In the congregation of the most wisdom.
High shall she open her mouth, and
triumph before his power.
28. This verse in the A. V. must be
omitted.
CHAPTER XXIV.
Once more the closing lines of the pre-
ceding chapter form a transition to this,
which is aptly headed in the LXX., " Praise
of Wisdom." The beauty of this chapter has
been generally acknowledged. Accordingly
it has not only been separately translated
into German (see the literature in Frit/sche,
p. 124), but also repeatedly into Hebrew.
Here we have to mention first the Hebrew
translation by Lowth (in ' De sacra poesi
Hebr. praelectiones,' ed. Oxon), reprinted by
Fritzsche in his ' Comment, on Ecclus.'
(' Kurzgef. Exeg. Handb. ii. d. Apokr.,' v.,
pp. 134-136), and furnished by him with
Notes marking the alterations made by him
in his own independent translation. While
fully recognising the merits of this version, it
must be admitted that it leaves not a little to
be desired. 'Next, although not in the order
of time, we have the version of Isaac Seckel
Friinkel in his Hebrew translation of the
Apocrypha (Leipzig, 1830). This elegant
rendering is not open to some of the objections
which have been made to that of Lowth. But
it is far inferior in beauty of classical Hebrew
to that of Ben Seebh (see General Introd.).
The latter, however, follows to a great extent
the Syriac, and often deviates from the Greek
text. Passing from this to the subject-matter
of the chapter, its general arrangement seems
as follows. After an introduction in two verses,
in which Wisdom places herself, as it were,
in the midst of Israel, follow three stanzas in
praise of Wisdom, each consisting of five
verses. Stanza I. Qw. 3-7) presents Wisdom
before Israel's history commenced; Stanza II.
describes Wisdom as having taken root in the
midst of Israel (in: 8-12); Stanza III. sets
forth the glory and beauty of the tree thus
planted (-w. 13-17 ; -v. 18 must be omitted).
These three stanzas are followed, in a fourth
stanza (of four verses, 19-22), by an ad-
monition to accept that Wisdom. This
stanza seems to form a transition to what we
regard as the underlying thought in the rest
of the chapter (two stanzas .-6 + 5 verses).
Their purport may, for want of better terms,
be described as prophetic and missionary
not in any controversial sense, nor even as
directly referring or addressing itself to the
heathen world, but as embodying the thought
and hope that the river of Wisdom, swelling
in the fulness of its waters, shall yet become
a sea ; that her morning light shall spread to
the utmest bounds of earth, and that her
teaching as prophecy shall sound in the ears
of all and to all generations Qw. 30-34). The
Syriac translation leaves no doubt that the
chapter formed part of the original work of
Sirach. Thus viewed, the chapter is of the - "
greatest importance, as illustrating not only
the religious views of the writer but, by
implication, also the date of the composition
of his book and the religious history of that
period. For we mark a decided advance upon
P rov. viiL That chapter itself is character-)
isFic oFthe Chokhmah-Uterature of Israel, but
of its biblical"yTeriocT, although of a late stage
in it. But Ecclus. xxiv. goes much beyond it
in the direction of admitting the i nfluence,
Gr ecian tho ught, and indicating a benignant
attitude towards the world outside the
bounds of Israel. The former appears even
from the manner in which Wisdom is de-
scribed ; the latter, from the thoughts and
hopes expressed of the ultimate universal
prevalence and acceptance of Israel's Divine
Wisdom in the happy future in prospect.
Eichhorn regards this chapter as beginning
the Second Part of Ecclesiasticus (to xlii. 14) ;
Fritzsche, as opening Section III.
1. The meaning would probably be more
accurately thus represented : " Let Wisdom
praise herself, and in the midst of her people
let her glory." The writer, as it were, calls
upon Wisdom to open her mouth and to set
forth her excellency before the whole people.
The future tense is to be understood in this
jussive sense. From v. 3 onwards Wisdom
iT~ introduced as responding to this call.
her people.'] The Syr. has " the people of
God." This, no doubt correctly. It also
has " she will be honoured " instead of " let
her glory."
2. In the congregation of the Most High
[probably ^X rni'3, as in the Syr.] let her
open her mouth, and let her glory [i.e. set forth
her glory] before His Might [i.e. before God].]
The most divergent opinions prevail as to
the meaning of the expression "before His
Might" {ivavTi 8wuij.ecQs airov). Lowth
renders i^n ^a?, " before His host," pre-
126
ECCLESIASTICUS. XXIV.
[v- 37-
B.C.
cir. 200.
J Or,
a mist.
" Job 22.
4-
i Ps. 104.
3-
3 I came out of the mouth of the
most High, and covered the earth as
a " cloud.
4 a I dwelt in high places, and
b my throne is in a cloudy pillar.
5 I alone compassed the circuit of
heaven, and walked in the bottom of
the deep.
6 In the waves of the sea, and in
all the earth, and in every people and
nation, I got a possession.
7 With all these I sought rest :
B.C.
cir. 200.
sumably Israel ; Fritzsche, W \3Sp, " before
His Might " ; Frankel, W\ We 'believe that
the original was iTTWan \3??J literally, " be-
fore the Might," but a very common mode of
expression in later Hebrew for "before God."
Perhaps, however, the Hebrew may have been
3. Wisdom responds to the appeal : " I
came forth from the mouth of the Most
High." This is the earliest identification of
Wisdom with the \6yos, but as yet only as
God manifesting, not as having manifested,
Himself: hence not yet "the Word."
cloud.~\ The dark and misty cloud. The
Xoyos as the creative (or rather the forma-
tive) agency is brooding over the face of the
dark chaotic deep. What in Gen. i. 2 is
said of " the Spirit of God " is here attributed
to Wisdom, with this additional difference,
that this emanation of Wisdom from God
as He is manifesting Himself is represented
as immediately preceding that orderly ar-
rangement of the world in which Wisdom is
the agent. The older Church writers regarded
this personification of Wisdom as the Christ.
But the vital difference of thought in Ecclus.
is apparent from the following verses (see
especially v. 9). We find here, not the
beginnings of Christianity, but of Alexan-
drianism ; and the personification (?) or rather
distinction of Wisdom as God manifesting
Himself points forward to Philo, not to the
Gospels.
4. I dwelt in the heights, and my throne
(is, was?) on the pillar of cloud.] We
cannot see in this any reference to the cloudy
pillar in the wilderness. It is true that Philo
(' Quis rer. Div. her.' 42) regards the cloud
which separated Israel and the Egyptians
(Ex. xiv. 19) as an emblem of Wisdom, but
the whole context forbids us to identify this
allegorical combination with the passage be-
fore us (see Dahne, 'Jiid. Alex. Relig. Phil.'
u-PP- 'H, 135). The figure of Wisdom as
enthroned on a pillar of cloud is sublime.
5. The figure is further developed. Amidst
the solemn silence and solitude prevailing
W lsdom fills all and pervades all.
/ compassed.] In the sense of " I circled,"
or of " I went round about," ni3D.
alone.] The Syr. has: "together with
Him." The difference is great, and of serious
importance if the inference which it suggests
be well grounded. We can scarcely account
for it merely by a different reading of the
same or similar Hebrew letters. For the
Syr. at least suggests the word \S>V.. And,
irrespective of this, the rendering of the
Greek evidently suits the context, which the
Syriac does not. It would therefore seem
that the Syr. expression " together with Him "
represents an intentional alteration on the
part of the translator ? If so, remembering
that the ancient Christian writers identified
" Wisdom " in Ecclus. with Christ, it suggests
a Christian hand, either in the translation or
the redaction of the text. Without claiming
certainty for our inference, the alteration in
this verse forms an important element in
determining the question of the Christian
authorship of the Syr. Version. In any case
the expression "together with Him" goes
much beyond the language of Prov. viii. 30,
in which Wisdom presents herself as " an
artificer by His side " (1?V^ certainly not =
"together with Him"). When the Siracide
speaks of the all-pervading presence of Wis-
dom, he refers presumably to her formative
agency in regard to our present world.
in the bottom of the deep.] Lit. in the
depth of the abysses. The expression is
interesting.
6. We advance another step. The rule of
Wisdom is to be traced, not only in nature,
but also among men.
/ got a possession.] Fritzsche supposes the
Greek to have misunderstood 'JVJp in the
original ; that the word here meant " I created "
(as in Prov. viii. 22 and other places); and
that it should have been translated by eicria-a.
But this seems impossible. The underlying
idea would not be Hebraic in fact, it would
be inconsistent with Prov. viii. 22. Nor yet
would it be Alexandrian, as even the Greek
translation of the verse shews. Still less
would it belong to that intermediate period
to which we ascribe the work of the Siracide.
Lastly, what would be the meaning of a
creative agency of Wisdom " in the waves
of the sea, and in all the earth, and in every
people and nation " ? Our difficulty is rather
increased than diminished by the Syr., which
renders : " I was given rule [or control] over
v. 8 ii.]
ECCLESIASTICUS. XXIV.
127
B.C.
cir. 200.
and in whose inheritance shall I
abide ?
8 So the Creator of all things gave
me a commandment, and he that
made me caused my tabernacle to
rest, and said, Let thy dwelling be in
Jacob, and thine inheritance in Israel.
9 He c created me from the begin- b. c.
ning before the world, and I shall cir j_^-
never fail. c Prov - 8 -
22.
10 In the ^holy tabernacle I serv- <*Exod.
ed before him ; and so was I esta- 3I- 3-
blished in Sion. R T s ,' r3 f"
1 1 e Likewise in the " beloved city 11 Or, holy.
the waves of the sea," Sec. Did the Syr.
purposely choose an expression that might
mean one thing or another, or must we regard
this as an emendation similar to that in v. 5 ?
7. With all these.'] Viz. every people and
nation. "We can scarcely doubt that the
question here propounded by Wisdom (al-
though not necessarily addressed to God, as
Fritzsche supposes) expresses what was after-
wards formulated by the Rabbis in the legend
that the Law had been offered to, and refused
by, every nation before it was accepted by
Israel at Mount Sinai (' Abh. Z.' 2 b, towards
the end). The legend in the Talmud was
supported by an appeal to Deut. xxxiii. 2 and
Hab. iii. 2. Possibly the legend represents
a survival of the fundamental thought of
Alexandrianism, or rather of that more free
thinking which in Palestine itself formed the
root and source of what afterwards was
developed in Jewish Hellenism as the idea of
an original share of all mankind in that highest
Wisdom which found its full expression in
the Law. Long after such views had passed
away in Palestine, and indeed evoked the
bitter antagonism of the Rabbis, its leading
idea may, all unconsciously to themselves,
have survived in this legend. From its theo-
logical aspect that question ultimately resolves
itself into the great problem which must
engage every thoughtful student of Revela-
tion : that of the universal Fatherhood of
God. How differently it was solved in the
Gospel and in Apostolic preaching, need not
here be explained.
8. So.] Rather, then. The reference
here is to the Revelation of God in Israel,
and more particularly to the Law, wherein
Wisdom, which is the emanation of God,
restfully tabernacled upon earth.
and thine inheritance in Israel.] Lit. " and
let thine inheritance be given thee in Israel."
9. from the beginning.] Fritzsche (object-
ing with reason to the JVtrXIE of Lightfoot)
suggests Dlpp as the original Hebrew, but
incorrectly, and his appeal to Mic. v. 1 only
goes against him. We believe the Hebrew
words were D^iyft and B>K")E, as in Prov.
vin. 23, which, indeed, the LXX. renders by
the same words as in our passage {irpo tou
alcovos ... eV dpxjj in our passage an'
dpxrjs). The verse reads as follows : Before
the Aeon [i.e. before time began], from
the beginning, He created me (the two
terms are evidently not identical, as Fritzsche
supposes); and to the Aeon [i.e. the end
of time] I shall not ever fail. The Syr.
has : " Before the world I was created, and
to the Aeon of Aeons [eternity] my remem-
brance shall not fail." Here also we should
perhaps note as significant the alteration " to
the Aeon of Aeons " in the Syr. for the Greek
" to the Aeon." The expression " Aeon of
Aeons," or, more frequently, " the Aeons of
Aeons," is frequent in the N. Test. It does
not occur in the Gospels, where awTeXeiarov
alSivos is peculiar to St. Matthew (there five
times, once in Heb. ix. 26), but in the Pauline
Epistles (Gal. i. 5 : Eph. iii. 21 ; Phil. iv. 20;
1 Tim. i. 17; 2 Tim. iv. 18), in Heb. (i. 8 ;
xiii. 21), in 1 Pet. (iv. n), and especially in
the Book of Revelation (there fourteen times).
In the Old Testament it is only found in Dan.
vii. 18 (there also in the LXX.). Besides
this, it occurs in the LXX. (with the excep-
tion of 1 Esdr. iv. 38) exclusively, although
frequently, in the version of the Psalms (there
not less than twenty-eight times), and in
Tob. vi. 18. Does this indicate that the
LXX. version of the Psalms was made after
Daniel, in which the expression was ap-
parently introduced but soon after it, as the
frequency of its occurrence seems to suggest ?
It also occurs in the Targum Onkelos, and
later on in that on the Psalms, which cannot
date earlier than the second half of the 7th
century. We regard it as characteristic of
the anti-Hellenistic tendency of the Syr. that,
while making the last clause of v. 8 a separate
verse (v. 9), it adds to v. 9 (which in the
Syr. is f. 10) the first clause of our Greek
v. 10. For thereby what in the Greek ex-
hibits Wisdom in a wider and universal
aspect (v. 9) becomes strictly Judaic (comp.
the note on v. 34). If the emendations,
therefore, are Christian, they must be Judaeo-
Christian. To complete its re-arrangement
of the verses, the Syr. adds the Greek v. 10 b
to v. ir, which thus becomes a verse of three
lines.
10. and so.] The Syr. has " and again."
Had the original DJ1, or did the Syr. wish to
convey something special ?
<was I established.] In all probability the
128
ECCLESIASTICUS. XXIV.
[v. 12 19.
B.C. he gave me rest, and in Jerusalem
cir. 200. ' J
was my power.
12 And I took root in an honour-
able people, even in the portion of
the Lord's inheritance.
13 I was exalted like a cedar in
Libanus, and as a cypress tree upon
the mountains of Hermon.
14 I was exalted like a palm tree
in J En-gaddi, and as a rose plant in
Jericho, as a fair olive tree in a
pleasant field, and grew up as a plane
n Or, in tree it by trie W ater.
the water. J
151 gave a sweet smell like cin-
namon and aspalathus, and I yielded a
pleasant odour like the best myrrh,
II Or,
Lades.
as galbanum, and onyx, and sweet b. c
storax, and as the fume of /frank-
incense in the tabernacle.
16 As the turpentine tree I stretch-
ed out my brauches, and my branch-
es are the branches of honour and
/ Exod.
3- 34. 36
grace
17 *As the vine brought I forth f s J hn
pleasant savour, and my flowers are
the fruit of honour and riches.
18 I am the mother of fair love,
and fear, and knowledge, and holy
hope : I therefore, being eternal, am
given to all my children which are 1: Or,
dr 1 chosen.
or him.
19 h Come unto me, all ye that be 55. i."
Hebrew had, as the Syr., *ftt?j?, which bears
the Greek rendering. The verse points to
the presence of God and the Divinely instituted
worship in the Tabernacle, which became
permanent in the Temple. In the Taber-
nacle Wisdom became, as it were, the
ministrant, and in this her office she was
established in Zion. At the same time, this
verse, when viewed in connexion with v. 9,
is not by any means Judaic in the special
sense of the term. For Wisdom, which in
v. 9 was spoken of in relation to the world
generally, is in v. 10 only presented as con-
centrating her agency : she has her ministra-
tion in the Levitical worship, and her Metro-
polis, so to speak, is in Zion. And this mode
of viewing Wisdom is, as we have seen, cha-
racteristic of the theological standpoint of the
older Siracide.
11. my power.'] Rather, my authority,
" rule," as in the Syr.
12. slnd I took root in an h n u r e d people
[one that attained honour, became distin-
guished through this very thing] in the portion
of the Lord, (the portion) of His inheritance.
(Comp. Deut. xxxii. 9, where the LXX. has
the same two words.)
13. This verse begins a new stanza. I was
exalted.'] Rather, I grew lofty. Wisdom
having thus taken root, her glory is next set
forth under some figures.
14. / was exalted.! Rather, I grew
lofty.
in En-gaddi.] The Vat. text has iv alyia-
\ois, " by the sea-shores," but the reading of
the A. V., found in one or another form in
several MSS., must be preferred, as being
confirmed by the Syr. and also generally
more suitable, since palms are not supposed
to attain any special height by the sea-shore,
while Engedi was celebrated for its palms, as
even its other name, Chat sat son Tamar, indi-
cates. Omit "pleasant" before "field;"
omit also " by the water." The Syr., how-
ever, has the words, " a rose plant," no
doubt in Heb., as in the Syr., 11\, or else
KTll. The word occurs in the Mishnah.
T -
15. But there is not only glory; beauty also
and sweetness, as well as rich fruit.
like cinnamon and aromatic aspalathos.]
The latter is described by Pliny as of the
height of a small tree, with flower of rose.
Its root was used for making a precious
ointment.
I yielded.] Rather, I spread, I dif-
fused. The words "in the tabernacle" are
omitted in the Syr. The omission further
indicates the Christian authorship of this
version.
16. Rather, and my branches (were)
branches of glory and grace "grace"
here in the sense of beauty. For " tere-
binth " the Syr. has " rhododaphne," the rose-
laurel, probably either a species of oleander
or a rhododendron.
17. I, like a vine, budded forth beauty
[adopting the Alex, reading, eliXda-Tijaa], and
my flowers (ripen into) fruit of glory and
riches.] We are here reminded of St. John
xv. 1.
18. This verse in the A. V. must be omitted.
It is probably of Christian authorship. It
is not found in the Syr., which in general
arranges the previous verses somewhat
differently.
19. This verse begins another stanza (see
the introductory remarks to the chapter).
On the ground of the previous description,
Wisdom now makes her appeal to all men.
V. 2
o 25.]
ECCLESIASTICUS. XXIV.
129
E. C.
cir. 200.
desirous of me, and fill yourselves
with my fruits.
20 For my memorial is i 'sweeter
than honey, and mine inheritance than
the honeycomb.
21 They that eat me shall yet be
hungry, and they that drink me shall
yet be thirsty.
22 He that obeyeth me shall never
be confounded, and they that work
by me shall not do amiss.
23 All these things are the book b. c.
of the covenant of the most high cn jj^ -
God, even the *law which Moses *Exod.
commanded for an heritage unto the&a 3 .
congregations of Tacob. P eut - 4- *
o e> > m & 29. 1.
24 Faint not to be strong in the & 33- 4-
Lord ; that he may confirm you,
cleave unto him : / for the Lord Al- 1 i sa i. 45 .
mighty is God alone, and beside him 2I '
there is no other Saviour.
25 He filleth all things with his
fruits.] Lit., products. The Syr. is some-
what paraphrastic.
20. For my remembrance [the memory,
thought of me] is more sweet than honey, and
mine inheritance [this suits the context better
than " portion"] above the honeycomb^] We
read with some MSS. and many authorities,
Krjpiov (Alex., 248, and cognate MSS. nr/plov') ;
the Vulg. (which has Spirit us meus for "my
remembrance") renders: super mel et f avion;
the Syr. has s\m\>\yfwvus. More probably the
Hebrew had >;n"*|-1, as in Prov. xvi. 24 ;
and the word occurs again in D^a-ltf nBJ,
" the forthpouring of the honey cells," Ps.
xix. 11 (see Delitzsch, ad loc). This verse
and the following have this additional interest
that they show the well-known hymn attri-
buted (rightly, in its genuine parts) to St.
Bernard of Clairvaux, to have been based on
Ecclus. xxiv. [The hymn in Daniel, ' Thes.
Hymnol.' i. p. 222 ; Mone, ' Hymni Lat.' i.
p. 329 ; and again in Daniel, u. s. iv. p. 215.
It is in parts translated in the well-known
hymn, " Jesu, the very thought of Thee,"
' Hymns Ancient and Modern,' 178 ; the first
stanza more closely in Hymn 177. In its
entirety it has been translated by the present
writer: ' The Jubilee Rhythm of St. Bernard
and other Hymns,' London, 1867.] The
opening stanza of the hymn is an adaptation of
Ecclus. xxiv. 20 : Jesu dulcis memoria dans
vera cordis gaudia sed super mel et omnia
dulcis ejus praesentia. Again Ecclus. xxiv. 2 1
reappears in lines 45, 46 {apud Mone; 77, 78,
apud Daniel) : qui te gustant, esuriunt qui
bibunt, adhuc sitiunt. And this settles a
curious literary question. Mone gives the
hymn from the oldest MS. (dating from the
14th cent: see u. s. p. 330), in which it
bears the title: Cursus de aeterna sapientia,
and alike he and Daniel (a. j. t. iv.) are un-
certain as to the origin of the superscription
de aeterna sapientia, which so widely differs
from those in other MSS. But in view of the
connexion between this hymn and Ecclus.
xxiv. its ancient title seems accounted for.
The expression cursus is either = officium
borarum, or else = the 6>6uos tw 7nW coy in
Apoc Vol. II.
this instance more likely the latter, although
the hymn is arranged for "the hours."
22. be confounded.'] Rather, be ashamed.
not do amiss.] Rather, not sin. Syr.:
" shall never fall, and all his works shall not
be corrupted" they shall be incorruptible,
either in the sense of their being permanent
in value and goodness, or in that of not
becoming gradually perverted. The Syr.
version gives, in our view, a better meaning
than the Greek. In the original the first
clause was probably, as in the Syr., v V^W
7\Q\ NP. Fritzsche explains: "he shall not
be put to shame," viz. as regards his hope of
happiness, by obedience to the Divine com-
mandments. But the second clause is against
this interpretation.
23. The Greek is here peculiarly interest-
ing. Literally it reads: "All these [with
reference to all that was previously said of
"Wisdom] the book of the covenant of the
most high God." The sentence requires
some verb. The Syr. has : " all these (things)
are written in the book of the covenant of
the Lord." We believe that the Hebrew
had \\ JVT3 1DD2 H^S ?3, " all these things
are in the book of the covenant of Jehovah,"
and that the Greek, by way of giving a Hel-
lenistic turn to the statement, left out the ^t,
so as simply to identify Wisdom with the
Law. We suspect a somewhat similar ten-
dency in the next clause: "the law which
Moses commanded, an [the?] inheritance to
the congregations of Jacob" (we punctuate
as Tischendorf and as in the Alex.). The
plural " congregations " must refer to the
Diaspora, and would scarcely have been in
the original. The Syr. has : " the law which
Moses commanded, it is an inheritance to
the congregation of Jacob." The expression
D^npD, Ps. xxvi. 12, and rripnpn, Ps. lxviii.
27 both rendered by the LXX. iv tKick-qo-lais
certainly do not here afford a parallel so as
to explain the plural. The accus. vufxov, by
virtue of attraction (see Winer, u. s. 66, 5,
P- 552).
K
1 3
ECCLESIASTICUS. XXIV.
[v. 26 31.
B.C. wisdom, as '"Phison and as Tigris in
or* 200.
- ' the time of the new fruits.
, en ' 2 ' 26 He maketh the understanding
to abound like Euphrates, and as
"josh. 3. "Jordan in the time of the harvest.
27 He maketh the doctrine of
knowledge appear as the light, and as
Geon in the time of vintage.
28 The first man knew her not
perfectly : no more shall the last find
her out.
29 For her thoughts are more B.C.
than the sea, and her counsels pro- -
founder than the great deep.
70 I also came out as a "brook " 0r >
r -' , 1 drain,
from a river, and as a conduit into a or, ditch.
garden.
31 I said, I will water my best
garden, and will water abundantly
my garden bed : and, lo, my brook
became a river, and my river became
a sea.
24. This verse in the A. V. must be
omitted.
25. "Which [viz. the Law] maketh wis-
dom full as Phison, and as Tigris in the time of
the new fruits.] The Greek seems to convey
the meaning that the Law gives the fulness of
wisdom, which is again a Hellenistic turn for
the Syr. : " which is full, as Phison, with
wisdom." And this, as we suppose, the
original had. The point of comparison is :
when these rivers are most full of water.
in the time of the new fruits.] D'H-lSijin D? 9
Numb, xxviii. 26. The allusion here is not
to Pentecost (as seems implied in v. 26 b),
since the rivers would then not be in flood.
St. Jerome (on Hagg. ii.) rightly describes
Nisan (Abhibh) March or April as " the
month of the new fruits " (mensis novorum).
Very significantly the streams selected are
those of Paradise: Pishon, Gen. ii. 11, and
Hiddeqel (Tigris), Gen. ii. 14. The figure is
continued in v. 26. The Syr. must have
confused the lines. It has : " as Tigris in the
days of field-products [harvest] . . . and as
Jordan in the days of Nisan."
27. It [the Law] maketh instruction [viz.
of the moral kind, rraiSela] 1 appear [brings
it forth], like the Nile.] The Greek has
" as the light," but this evidently from a mis-
understanding of the Hebrew "1S<3, which, as
in Amos viii. 8, stands for "I'^'S, comp. Amos
ix. 5 (see Hitzig-Steiner, 'Kurzgef. Exeg.
Handb.' ad loc; and Gutmann, ' d. Apokr.'
p. 83, note). The Syr. renders the word
correctly.
Geon.'] Gen. ii. 13; afterwards regarded as
the Nile (comp. LXX. Jer. ii. 18).
28. The first [viz. man, not, as Fritzsche
supposes, the first searcher] knew her [viz.,
here again, Wisdom] not perfectly [did not
complete to know her, did not finish know-
ledge of Wisdom]; and likewise the last
(man) shall not search her out.] She is
beyond the complete ken of man.
29. For her thought [thinking?] is full
more than the sea, and her counsel more
than the great deep.] So abundant that it
cannot be all taken in (t. 28 a); so deep that
it cannot be quite searched out (a\ 28 b).
'A7rd a well-known Hebraism (comp. Vor-
stius, 'de hebr. N. T.,' p. 352).
30. A new stanza. Wisdom being thus
beyond the compass of unaided man, she
made for herself a channel in Revelation, and
specifically in the Law, by which to carry her
fertilising waters in the first place to her
" garden," viz. Israel. But this river is yet to
become a sea: the blessings first communi-
cated to Israel are to be shared by all man-
kind and to all ages, and so shall the final
aim of Wisdom be realised and her true
character appear.
And I came out as a channeiyrow a river,
and as a conduit into an orchard [garden,
park, irapd8ei(ros].] Mark that this channel
and conduit issued from the paradisiac streams
previously referred to. The underlying idea
seems to be that these rivers had compassed
all Paradise that originally all mankind were
intended to have share in that Divine Wisdom,
but that in the course of time (comp. w. 7-
9) her waters passed through the channel of the
Law into Israel, which thus became " a well-
watered garden," Is. lviii. 11, ktjttos fiedvoov
the two words actually occur in v. 31. It is
therefore the Law which, as Wisdom resid-
ing in the midst of Israel, is once more the
speaker.
31. Omit from the A. V. "best" before
" garden."
my brook, <b'c] Rather, the channel
hecame to me a river. The last line is
specially interesting : " and my river became
a sea." For this the Syr. has : " and the river
went down to the sea." It is scarcely possible
to account for this difference either by a
misreading or a mistranslation of the original.
Nor can we suppose that the Syr. made an
alteration of the original : first, because the
thought which it expresses is much more
Hebraic than the Greek version (we suppose
both the Heb. and the Syr. to have referred
to the Diaspora) : secondly, because we can-
not perceive any object for such an alteration
v. 32-i.] ECCLESIASTICUS. XXIV. XXV.
I3 1
B.C.
cir. 200.
32 I will yet make doctrine to
shine as the morning, and will send
forth her light afar otf.
33 I will yet pour out doctrine as
prophecy, and leave it to all ages for
ever.
34 "Behold that I have not la-
boured for myself only, but for all
them that seek wisdom.
CHAPTER XXV.
B.C.
cir. 200.
I What things are beautiful, and what hateful.
6 IVhat is the crown of age. 7 What things
make men happy. 13 Nothing 'worse than a
wicked woman. ,'. ,
gloried.
IN three things I "was beautified, g Gen- 13-
and stood up beautiful both before Ps. i 33 . i.
God and men : the a unity of brethren, i .
in the Syriac. For we cannot regard it as
an allusion to the communication of Israel's
Wisdom to the Gentiles by the Gospel (see
next verse). On the other hand, if the altera-
tion be on the part of the Greek translator,
its object and meaning are obvious. The
narrow channel of the Law becomes the wide
river of prophetic declaration, of true Wisdom-
lore, perhaps swelled by Grecian tributaries ;
and this again merges into the boundless sea,
when Wisdom shall be no longer Hebraic
nor yet Grecian, but universal, watering every
shore. That such was the meaning of the
Greek translator seems confirmed by the
verses which follow.
32. I will yet light up instuction [in
the moral and religious sense] as the dawn
[s>p0pos = "in^ ; , Joel ii. 2 fens -int: ; 3
^' , "!^n"?y, possibly the figure may have been
in the mind of the writer, although with very
different application], and I will cause it
[instruction] to shine forth [shew it] unto
afar off.] Aura : see Winer, u. s. 22, 3, p. 128,
for the combination of these pronouns in the
plural with a noun in the sing. Fritzsche
suggests that p^para 7rai8eias was in the mind
of the translator. The Syr. has : " Yet again
shall I declare [tell] my doctrine in the morn-
ing and shall leave it to many ages." The
latter clause appears in the Greek as v. 3 3 b. As
regards the first clause, the 3 as the dawn or
morning has been evidently misread 3. Irre-
spective of this alteration, it must 'be left
undetermined whether the Greek or the Syr.
correctly represents the Hebrew original.
Our view is in favour of the Syr.
33. / will yet pour forth teaching [in-
struction] as prophecy^ Possibly a Hellenis-
tic adaptation of Joel ii. 28 may have been
intended by the Greek translator. The Svr.
has: "Yet again shall I declare [tell] my
doctrine in prophecy " (once more -possibly
though not probably a confusion of 3 and 3).
and leave it unto generations of Aeons
= all generations, the els marking the time,
not the persons. For this clause the Syr.
has: "and the end will be unto afar off."
Possibly the original may have had (as in
Talmudic usage) such a word as JWllX,
"doctrines," "teaching," and the Syr. may
have misread it nrTHnX.
t -: -
34. The final exclamation of the Jewish
Law, thoroughly Hellenistic in spirit : " Behold
that I laboured not for myself only, but for
all them that seek her," viz. Wisdom: the
Law laboured not only for the Jews, but for
all who sought Wisdom. The Syr. omits
this verse, nor do we believe that it was in
the original Hebrew. We may perhaps
suggest that the younger Siracide introduced
it in this place from xxxiii. 1 7 (in the A. V. ;
xxx. 26 in the Greek MSS.), where the
wording is similar, although not the con-
nexion.
CHAPTER XXV.
From the height attained in ch. xxiv. the
writer again descends to the general level of
this book. In the chapter before us various
proverbial sayings, the outcome of a not very
elevated Oriental experience of life, are grouped
under the headings of things desirable and
undesirable. The first two verses are general.
They are followed by a statement of what is
desirable and honourable in old age, and
specially in the eldership (four verses : w. 3-
6), and of what is generally desirable in life
(five verses: -w. 7-1 1). Then follows what
is undesirable in life (three verses: int. 13-
15 ; i'. 12 in A. V. must be omitted);
lastly, what is undesirable in that which
forms the largest factor in life, the family and
the relation between the sexes (eleven verses :
1)13. 1626).
1. Interpreters have regarded the text as
in a state of confusion, nor indeed is it easy
to determine who is introduced as speaking
in v. 1. The Syr. has: "Three things my
soul desired, and they are beautiful before
God and man." As regards the Greek text
we are inclined to believe that the writer
intended here to introduce universal Wisdom
as speaking in her character of discipline or
" instruction " (xxiv. 32, 33). In any case it
seems difficult, without altering the whole
text, to give it the meaning of the Syr.,
which the Vet. Lat. follows. Translate : con-
cord among brethren (viz. of the same
K 2
I 3 2
ECCLESIASTICUS. XXV.
[v. 28.
B- c. the love of neighbours, a man and a
cir. 200. .
- wife that agree together.
2 Three sorts of men my soul
hateth, and I am greatly offended at
their life : a poor man that is proud,
a rich man that is a liar, and an old
adulterer that doateth.
3 If thou hast gathered nothing in
thy youth, how canst thou find any
thing in thine age ?
4 O how comely a thing is judg-
ment for gray hairs, and for ancient
men to know counsel !
K O how comely is the wisdom B - c.
r i l II 1 1 c ' r - 2
of old men, and understanding and
counsel to men of honour !
6 Much experience is the crown of
old men, and the fear of God is their
glory.
7 There be nine things which I
have judged in mine heart to be
happy, and the tenth I will utter with
my tongue : A man that hath joy of
his children ; and he that liveth to see
the fall of his enemy :
8 Well is him that dwelleth with
nation. Israel), affection among kindred,
&c. We have thus an ascending climax of
relationship.
2. Bnt three sorts (of men) my soul hateth,
and I greatly abhor [abominate, am vexed
at?] their manner of life [&/ so pro-
bably, although possibly their life = the fact
of their existence ; the latter would be better
Greek]: a poor man who is arrogant
\_vnepT](f)avos, not merely " proud," but arro-
gantly and insolently so], a rich man who
is lying [as it were: a beggar who is a
braggart, and a rich man who makes promises
and breaks them. The bearing or conduct
of these two " sorts *' is utterly incongruous,
absolutely inexcusable, nay unaccountable ;
it is of a character to evoke abhorrence, or
else to make one wish such persons out
of existence], and an aged adulterer [an
adulterous old man] who is wanting in
understanding.] The last clause must
be regarded not as an apposition, but, as
frequently in Hebrew, as generally applying
to and describing the conduct of such
an one. Like that of the other two, his
conduct is utterly incongruous, inexcus-
able, nay unaccountable and abominable.
For what we have rendered "arrogant,"
wrepr]<pavos, the Hebrew had no doubt nXii ?
as (four if not five times) in the LXX. ; for
" who is lying " it would have 2T3 ; 2T3 with
7 meaning " to lie to a person," " to deceive
him," more particularly " to break one's
plighted word " (comp. Ps. lxxxix. 36). The
Syr. does not specify the sin in the third
clause, but has : : ' and an old man who is
foolish and wanting in knowledge." Similarly
the Vet. Lat. and the Syr. Hex. The
Talmud mentions these three things as what
u the mind cannot bear," adding as a fourth :
a Parnas official, administrator in the con-
gregationwho exalts himself over the con-
gregation : either in the sense of vanity or
else of neglecting their wants (Pes. 1 13 ).
3. If thou hast not gathered in youth.]
The Syr. adds " wisdom." Similar sentiments
are expressed in Talmudic writings, the most
closely resembling that of the Son of Sirach
being the following quoted as a proverb : " If
in thy youth thou hast not desired them (the
words of the Law), how shalt thou attain them
in thine old age ?" (Ab. d. R. Nath. xxiv. about
the middle). The sentence is intended to
prepare for the praise in the next verses of
a wise old age, for which it is necessary to
gather the stores in youth.
4. judgment. 1 DSE'D, in the sense of
" right, justice."
ancient men .] Rather, aged men.
to know counsel.] The Syr., " understand-
ing." Only such old age as here described
is desirable.
5. ho-zu comely is the tvisdom of elders, and
understanding and counsel to those placed in
honour. .] We believe the reference here to
be to the official elders, the yepovres, D*3j?T,
the members of the ytpovuiu. This view is
confirmed by the next verse ; and in that case
v. 6 also gains additional meaning. Similarly
the Syr. has " dignitaries."
6. The crown of elders [again in the
official sense] is much experience, and
their glory (boast) fear of the Lord.]
See previous verse. This adorns and digni-
fies them in truth.
7. A new stanza: what is desirable in life:
Lit. Nine suppositions [ = cases supposed]
I in heart [i.e. in my own unspoken think-
ing and wishing] deem happy while as to
the tenth he has no hesitation in uttering and
declaring it. The Syr. has : " Nine (things)
which have not entered into my heart I
have praised, and ten which I have not
uttered." This must depend on a misread-
ing. We would suggest that the original
had 3^8 6V JWfcl, and that the Syr.,
... T . ... / >
dropping out the second V, read : XI? J^'fl
v. g-
]
ECCLESIASTICUS. XXV.
*33
B.C.
cir. 200.
b ch. 14. i,
& 19. 16.
James 3.
*0r,
a friend.
I Prov. 3.
13-
a wife of understanding, and that
hath not ^slipped with his tongue,
and that hath not served a man more
unworthy than himself:
9 Well is him that hath found
"prudence, and he that spealceth in
the ear of them that will hear :
10 c O how great is he that findeth
wisdom ! yet is there none above him
that feareth the Lord.
11 But the love of the Lord pass- B.C.
eth all things for illumination : he cn jJ^ -
that holdeth it, "whereto shall he be n Or,
likened? towho,,u
12 The fear of the Lord is the
beginning of his love : and faith
is the beginning; of cleaving; unto
him.
13 [Give me] any plague, but the
plague of the heart : ^and any wick- ^ver. 19.
i
''Sbb, or even *a!?"^ *& Th e sentiment of
the last clause is certainly not of an elevated
character. For the remaining part of the
verse the Syr. has: "the man who re-
joiceth in his end" (presumably, who looks
forward trustfully and joyously to the final
Divine vindication and retribution, whether
in this life or the next) " while he yet liveth
shall see the fall of his enemies." We may
feel certain that this was not in the original.
It is another question whether the alteration
was intentional or not. We believe the
former, and that the Syr. sought, by a per-
haps slight change in the Hebrew text, to
convert what was an objectionable into a
pious sentiment.
8. Three further "beatitudes" follow (the
third, fourth, and fifth) : " Well is him "
rather, happy he "that hath not slipped;"
rather, that slippeth not. Last clause:
"and that serveth not one unworthy
of him" a person whose character or folly
renders it derogatory, or a trial, to have to
do his bidding or to be his subordinate. To
the first clause of the verse there are many
parallels in Rabbinic writings. But the Syr.
addition to this clause is, so far as we re-
member, the only source of what is an
undoubtedly Jewish simile for an ill-assorted
marriage. The verse in the Syr. version
reads : " Well to the husband of a good
wife, who draws not the plough with an ox
and an ass together." May the apostolic
injunction (2 Cor. vi. 14), " Be not unequally
yoked together with unbelievers" which
seems, in the first place, to refer to religiously
unequal marriages have been derived from
a Jewish proverb, preserved in this Syr.
rendering, rather than from Lev. xix. 19;
Deut. xxii. 10 ? Or is the opposite the case,
and did the Syr. derive its simile from 2 Cor.
vi. 14? Instead of "that slippeth not with
his tongue," the Syr. has, " whose tongue does
not overthrow [destroy] him."
9. Beatitudes 6 and 7. Happy he who
findeth [ = attaineth] prudence cppuvrjo-is,
in the sense of knowledge of what should be
done. " And he that speaketh," viz. it, that
is, in the prudent direction to duty. The
A. V., although not literal, gives the meaning
accurately. The Syr. has " mercy " instead
of " prudence." Probably the original had
njn, " knowledge," " prudence," as in BN
Hjn (Prov. xxiv. 5), which the LXX. ren-
ders : avr/p (pp6vr](Tiv i'^wv ; and the Syr.
read, instead of HJH, the word ilJTl which
means " a friend," or else by a different
punctuation of the Syr. may mean " mercy."
In point of fact, the Vet. Lat. has here "a
true friend."
10. Beatitudes 8 and 9. "Yet is there
none;" rather, yet is he not. The Syr.
omits this verse, but curiously interposes the
following : " well to the man whom poverty
has not broken, nor yet want hath broken "
possibly to make up the number of the beati-
tudes. " Wisdom " in its theoretical aspect
is here distinguished from practical Wisdom,
or the fear of the Lord.
11. The writer now sets forth that " tenth "
thing he had in v. 7 declared it his purpose
to " utter" with his tongue; that is, to make
matter of special and explicit praise without
fear of contradiction.
The fe ar of 't he Lord surpasseth above
every thing.] Thus, and not as in the
A. V. : the vnip in the verb, in addition to that
preposition, represents the Hebrew ?V ""W.
The second clause of the verse is omitted in
the Syr.
holdeth^] Rather, holdeth fast.
<wbereto.] Perhaps, rather, to whom?
To this question no answer is returned, per-
haps to indicate that comparison is here not
possible, since the condition of such a person
surpasseth all else.
12. This verse deserves special attention.
It does not occur either in the Vat. or in
the Sinait. Cod. but in H., 248, Co. We can
scarcely doubt that it is a spurious addition,
and due to a Christian hand. That we find
it in the Syr., and in the Vet. Lat. and the
Arab., does not surprise us, and confirms
our impression of the Christian origin of the
Syr. Version, and of the dependence upon it
of the Vet. Lat.
134
ECCLESIASTICUS. XXV.
[v. 14 19.
B.C.
cir. 200.
e Prov. 2
19.
& 25. 24.
edness, but the wickedness of a
woman :
14 And any affliction, but the
affliction from them that hate me :
and any revenge, but the revenge
of enemies.
15 There is no head above the
head of a serpent ; and there is no
wrath above the wrath of an
enemy.
16 T had rather dwell with a lion
B.C.
cir. 200.
II Or, like
a bear.
and a dragon, than to keep house
with a wicked woman.
17 The wickedness of a woman
changeth her face, and darkeneth her
countenance 'like sackcloth.
18 Her husband shall sit among
his neighbours ; and when he heareth
it shall sigh bitterly.
19 -^ All wickedness is but little to-^er. 13.
the wickedness of a woman : let the
portion of a sinner fall upon her.
13. A new stanza. After the res expetendse,
come the res fugiendx.
Any wound but not a wound of the
heart, and any wickedness but not the wicked-
ness of a woman.] The Syr. has in both
clauses, " but not as ; " the Yet. Lat. either
misunderstood or alters the wording. In
the Talmud we have this (we italicise the
parallel words) : " Any disease but not disease
of the bowels ; any wound but not a wound
of the heart ; any ache but not ache of the
head ; any -wickedness but not a wicked woman "
(Shabb. 1 1 a). This is interesting, as shew-
ing that many of these sayings of the Siracide
must have been proverbial among the Jews.
14. Any affliction but not the affliction of
them [ = from them],
15. This verse is one of the most curious
and interesting from the exegetical point of
view. Since the time of Bretschneider, it has
been generally held that what the Greek
rendered " head " and " head of a serpent "
(K((f)a\T)) was a mistranslation of L ,; N~I,
"poison," as in Deut. xxxii. 33. And the
evidence of what in itself seems probable lies
in this, that the word 6vfi6s, which occurs in
the second clause of our verse in Ecclus., is
the word by which the LXX. render C'X'"1 in
Deut xxxii. 33. The correct rendering of
the Hebrew text of Ecclus. xxv. 15 would
therefore be: There is not a poison above
I more virulent thanj the poison of a
serpent, nor rage [vehemence of passion]
above the rage of an enemy. But this
is not all. Not only has the Syr. also mis-
translated Pm by " head "unless the word
means in Syr. also " poison "but it has:
I here is not a head [poison '] more bitter
than the head [poison ?] of a serpent, and
there is not an enmity of more bitterness
than that of woman." The Vet. Lat. has :
et non est ira super iram mulieris ; thus giving
another evidence of its dependence upon the
Synac As regards the clause itself, we have
little doubt that the Svr. here purposely
altered the original Hebrew, which was cor-
rectly given by the Greek, and the alteration
is the more cunning that it fits so well into
the context of the following verses. But
what was the purpose of the alteration ? We
cannot help suspecting that it was intended to
allude to the doctrine of the fall of man.
16. A new stanza. / would rather [I
should prefer to] dwell together with a
lion and a dragon than dwell in the house
with a wicked 'woman.
17. her face.'] Rather, her appearance.
The meaning of the second clause seems to
be that it makes her face, or herself, sinister
instead of being bright as the day. The Syr.
has: "makes pale the face of her husband,
and makes it dark, &c." It is not easy to
account here for the change of person in the
verse, although the Syr. seems more natural
than the Greek. The Alex, has, instead of
" like sackcloth," "like a bear" possibly some
misreading. Curiously the Vet. Lat. has both
the Vat. and the Alex, reading : tamquam
ursus, et quasi saccum ostendit. We conjecture
that a later hand had altered the original
translation and put, either in the text or
margin, both the Alex, and the Vat. readings
markedly, the Alex, first and that then an
attempt had been made to make sense out of
the two : nequitia . . . obaecat vultum suum
tamquam ursus (in the nomin.), &c.
18. In the midst of his neighbours
[possibly in the sense of relatives] her
husband resteth; and as he heareth
[viz. either what is said of her, or else the
praise of good women], he sigheth bitterly.]
Instead of aKovaas. "and as he heareth,"
other texts have dKovaicos, " involuntarily."
As the Syr. has the same, we imagine that
this must be the correct reading. The Syr. :
" In the midst of his companions sitteth the
husband of the foolish woman, and involun-
tarily he sigheth." The Vet. Lat. seems
once more to combine the two different
readings, slightly altering them.
19. All.] Better, any. The Syr. modi-
fies : " Manifold is wickedness, but it is not
like the smallest wickedness of a wicked
woman." It seems needless to quote Rabbinic
V. 2 0-
-24-]
ECCLESIASTICUS. XXV.
135
20 As the climbing up a sandy
way is to the feet of the aged, so is a
wife "full of words to a quiet man.
21 -^ Stumble not at the beauty of
a woman, and desire her not for
pleasure.
22 A woman, if she maintain her
husband, is full of anger, impudence,
and much reproach.
23 A wicked woman abateth the b. c.
courage, maketh an heavy counte- C1 ^_^-
nance and a wounded heart: a
woman that will not comfort her
husband in distress maketh weak
hands and feeble knees.
24 Of 7 ' the woman came the be- 7 ' Gen. 3.
ginning of sin, and through her we all x 'Tim. 2.
die. I4 -
parallels, but we may mention that which, on
the basis of Eccles. vii. 26, prays for deliver-
ance from that which is worse than death
a wicked woman (Yebam. 63 a).
20. A sandy (place of) ascent, <&V\]
Equally trying to a quiet man is a woman
who always puts in her words. The Syr.
has, " of a long tongue."
21. These things being so, a general warn-
ing follows. " Stumble not," &c. let not the
beauty of a woman cause thee to stumble
while pursuing thy way and bear not
desire after a woman. The Alex, supple-
ments after "woman" iv KiiAXei, and Fritzsche
adopts this ; but the addition seems to us
disturbing. The Syr. has : " be not allured
by the beauty of a wicked woman ; and even
if she have wealth, do not desire after her."
This seems rather an alteration than a different
leading of the text. The Vet. Lat. repeats
the tautology of the Alex, reading.
22. Anger, impudence, and great
shame, when a woman supplies [viz.
his livelihood but the word is difficult] to
her husband.] Such are the consequences
when a husband depends upon his wife for
his living. The Syr. has : " for hard servitude
and evil shame (is) a woman who doeth harm
to and lords over her husband, and with whom
the heart is also covered [who dissemblethj."
The last clause is an addition unless it be a
strange mistranslation of the opening Greek
words of the next verse (icapSla raiveivr]).
Putting aside this clause, we suppose that
the original had 7\V\) nnny, " cruel wrath,"
a similar expression in Gen. xlix. 7 in
which the Greek misunderstood HD'^ for
"impudent," as in Ezek. ii. 4, D^B^p,
and then resolved the substant. and adject,
into two substantives, while the Syr. mis-
read the substantive and misrendered the
adjective as if it had been T\&\> r\"]2V, " hard
service " (taking HCp in the primary meaning
of the word). In that case the original
would have meant " cruel anger" (viz. on the
part of the wife), " and great shame " (viz.
on the part of the husband). But how are
we to account for the difference between the
" sustaining " of the Greek, and the " doing
harm and lording" in the Syriac. Can it be
that there was here a confusion between some
form of 1VD (in the Greek) and "ll?D (in the
Syr.)?
23. A wicked woman [here follow the re-
sults] : a heart depressed, a counte-
nance sullen, and a heart stricken [lit.,
stroke of heart]; hands relaxed [weak,
that hang down], and knees palsied:
such an one as makes not happy her
husband [causes not his happiness]. J Two
kinds of wives are here distinguished : the
wicked woman and, in the second part of the
verse, one who does not actually secure the
happiness of her husband. The influence of
such a wife on his life is paralysing. It
deserves notice that the quotation from Is.
xxxv. 3, "relaxed hands and palsied knees,"
is not literally taken from the LXX. The
passage is again quoted in Heb. xii. 12
and there the same difference from the LXX.
obtains, while the words are adduced pre-
cisely as in Ecclus.
24. The verse is remarkable, as ascribing
to Eve not only the introduction of death,
but also the commencement, although not
the introduction, of sin. The first of these
two propositions is not inconsistent with
Ecclus. xiv. 17 (mark there the word 8ia8i']Kr],
and the pointed reference to LXX. Gen.
ii. 17). But we must be careful not to
identify the statement that " of woman [came,
or was] the beginning of sin " with the N. T.
doctrine of original sin. The Hebrew had
probably rVBWl, and the Syr. here repro-
duces it: "from woman began sins." We
surmise that in 1 Tim. ii., culminating in
w. 14, 15, the Apostle had this verse in
Ecclus. in view, although his reference was
no doubt also to Gen. iii. 17. [We might
almost conjecture that one of the objects in
1 Tim. ii. 14, 15 was to prevent any false
inference as to the undesirableness of the
married estate on the part of Christian
women.] Apart from this, it is noteworthy
that the Apostle emphasises the introduction
of sin through woman. In Galilee it was
the custom for the women to go before the
bier, so as to mark that death came through
woman (Ber. R. 17).
136
ECCLESIASTICUS. XXV. XXVI. [v. 25-3.
B.C. 25 Give the water no passage;
- " neither a wicked woman liberty to
gad abroad.
26 If she go not as thou wouldest
have her, cut her oft" from thy flesh,
Deut. 24. and 'give her a bill of divorce, and
Mark 10. let her go.
CHAPTER XXVI.
I A good wife, 4 and a good conscience, do glad
men. 6 A "wicked wife is a fearful thing.
13 Of good and bad wives. 28 Of three
things that are grievous. 29 Merchants and B. C.
hucksters are not without sin. cir. 200.
BLESSED is the man that hath
"a virtuous wife, for the nura- "Prov. 3t .
ber of his days shall be double. IO ' &c-
2 A virtuous woman rejoiceth her
husband, and he shall fulfil the years
of his life in peace.
3 h A good wife is a good portion, * Prov. xa.
which shall be given in the portion of 22 '
them that fear the Lord.
25. neither to a wicked woman rule (per-
haps better: authority or power).'] Omit
"to gad abroad," which is added in 248,
Co. For (govaiav, " rule," Fritzsche would
read with the Sin., Alex., 248, and six other
MSS. irapprjcriav, "liberty," or rather "con-
fidence." But this not only gives the im-
pression of a later emendation, but is for-
bidden by the Syr., which has " rule "
or "power," and therefore establishes the
Vat. text. The A. V. follows 248, Co.
Very curiously the Syr. has : " nor to a
woman face and rule." Did the Syr. make
some confusion with such an expression as
P)S1 in the original, or may the latter have
had DJB nwfeo, " lifting up of the face," in
the sense of special honour, distinction, which
the Syr. misunderstood ? The Syr. also adds :
" for as the issue of waters as it proceeds
becomes larger, so a wicked woman proceeds
and sinneth." The Vet. Lat. is apparently
emendated, but generally accords with 248,
Co., which (as already indicated) have for
it-ov<Tiav, Trapprjcrtciv etjodov. It renders : non
ties aqiict tua exitum, nee modicum ; nee mulieri
nequani I'eniam prodeundi (the latter also in
A. V.).
26. If she go not according to thy
hand] that is, either "according to thy
manner," TT3, or more probably TT^,
"under thy leadership." The words " and
give her" viz. a bill of divorce "and send
her away " (more freely rendered in the A. V.)
must be omitted. They are neither in the
Vat., the Alex., nor the Sin. (which latter
has in the first clause, instead of ^t Ipd aov,
Xf'tpus <tov). But the clause occurs in 248, Co.,
and also in the Syr. The wording of the
latter (carnem taam reseca) might lead us to
suspect some indelicacy in the original which
the Greek has modified (but see the note on
xxvi. 1 ). The Vet. Lat. is paraphrastic or
explanatory in the second clause.
CHAPTER XXVI.
The arrangement of this chapter presents
special difficulties from the state of the text
since w. 19-27, although found in 248, Co.,
and in the Syr., are not in either the Vat. or
the Alex., while w. 28, 29 evidently belong
to ch. xxvii. (see the notes). The chapter as
thus curtailed treats of the favourite subject
of the Son of Sirach : woman. Four verses
in praise of a good woman are followed by
eight verses (yv. 5-12) which describe the
ills entailed by evil women. Lastly, we have
six verses in praise of a fair woman {yv.
13-18).
1. Happy the husband of a good wife,
and.] This verse and <v. 3 are quoted in the
Talmud in two passages (Yebam. 63 b\ Sanh.
1006) as from Ben Sira. In Sanh. 100 they
are introduced as useful for preaching pur-
poses. But although the two verses are
quoted precisely alike in both Talmudic
passages, and are the same as in the Greek
version, their order is inverted, v. 3 (of the
Greek text) preceding v. 1. Moreover, be-
tween these two sayings another is inserted,
which represents the closing verse of the
previous chapter ; being, however, neither
exactly like the Greek nor the Syriac version,
but almost a compromise between the two.
We can scarcely agree with Fritzsche that
the second clause of our verse is explanatory
of the first. The doubling of the number of
days seems a continuation, rather than an
explanation, of the first clause.
2. a brave [worthy] wife.] yvvrj dvbpeia,
by which the LXX. render the h\U DEW of
Prov. xii. 4, xxxi. 10 (LXX. xxix. 28), while
the same Hebrew expression in Ruth iii. 11
is rendered by ywi] 8vi>dp.(a>s another evi-
dence that the translation of Prov. and that
of Ruth were made by different hands and
presumably at different periods.
his years.] Not "the years of his life,"
as in the A. V. after 248, Co. The Syr.
interchanges w. 2 and 3, and it has "in joy"
instead of "in peace." Such a woman will
be a defence from evil and strife.
3. As regards the second part of the verse,
the repetition of the word " portion " shews
that there must have been some misapprehen-
v. 4 io.]
ECCLESIASTICUS. XXVI.
l 2>1
B.
cir.
C.
200.
4 Whether a man be rich or poor,
if he have a good heart toward the
Lord, he shall at all times rejoice
with a cheerful countenance.
5 There be three things that mine
heart feareth ; and for the fourth I
was sore afraid : "the slander of a
city, the gathering together of an
unruly multitude, and a false accu-
sation : all these are worse than
death.
6 But a grief of heart and sorrow
is a woman that is jealous over an-
other woman, and a scourge of the
tongue which communicateth with B.C.
Heir. 200.
7 An evil wife is "a yoke shaken 1 Or,
to and fro : he that hath hold of her l/lJen.
is as though he held a scorpion.
8 A drunken woman and a gadder
abroad causeth great anger, and she
will not cover her own shame.
9 The whoredom of a woman may
be known in her haughty looks and
eyelids.
10 c Ifthy daughter be shameless, c ch. 42.
keep her in straitly, lest she abuse '
herself through overmuch liberty.
sion on the part of the translator. The
mistake is rectified by the quotation in the
Talmud, which has in the second clause p'ns,
" in the bosom," misread by the Greek p?ri3,
" in the portion." Thus the original Heb.
text would have been: she shall be given
[or it shall be given, viz. the gift : fUnD, as in
the Talmud] in the bosom of them that
fear the Lord. The Syr. puts it thus: "a
good wife shall be given to the man who
feareth the Lord in return for good works "
a somewhat bold emendation, probably in
order to avoid the appearance of fatalism.
The Vet. Lat. here once more shews alike its
dependence on the Syr. as well as on the
Greek by combining the Syr. and the Greek,
as follows: in parte (this from the Greek)
timentium Deuni debitur t'iro (this from the
Syr.) pro factis bonis (this again from the Syr.).
4. The heart of the rich and also of
the poor (is) happy, at all times [here
= under any circumstances] the counte-
nance cheerful.] Viz. if he have such a
wife. The A. V. follows 248, Co.
5. There is some difficulty about the
second clause. The text of the A. V. is here
also that of the Alex, and S 2 . But this read-
ing seems almost impossible (see Fritzsche).
On the other hand, the Vatic, has : " with the
face I have prayed," which is no doubt the
better text, but gives no meaning, since " to
pray with the face " can scarcely be regarded
as = " to pray humbly," i.e. with down-turned
face. We imagine that the confusion origin-
ally arose from the expression jS, " lest " (of
course our present final letters were not in
use), which the Greek translator misread
'3?, or even DOSS, "face," and thus bunglingly
turned into Trpoamna,, " with the face." But
as the reading " with the face I have prayed "
gave no meaning, it was next emended into
" I have feared." The original had probably
neither one nor the other, but something that
would give this meaning : "Of three things
my heart is afraid, and over the fourth,
lest (|2) it befall me" or something of
that kind.
the gathering together of the multitude
[presumably, mob-rule and mob-law] . . .
all these are more wretched than death.']
The Syr. combines into one sentence the first
two causes of fear in a manner similar to what
we have noted in xxv. 7 (see the note).
6. This verse states that fourth object
which inspired him with such dread. Omit
" but." The last clause we propose render-
ing: and a scourge of tongue which
(equally) gives a share to all is equally
administered to all : the sense being that one
of the (three) things connected with a jealous
woman is that her evil speaking the scourge
of her tongue equally falls upon all, however
unreasonable and uncalled-for the promptings
of her jealousy may be. The Syr. omits this
verse.
7. a yoke shaken to and fro.'] Rather, " an
ox-yoke moved to and fro," i.e. unsteady
in its movement, one of the animals pulling
in the other direction. The Syr. renders
it by " a hard yoke," perhaps reading HDID,
while the Greek derived the word from the
verb DID.
he that layeth hold of her is as one that
seizes a scorpion^] Which turns round to
inflict a poisonous bite.
8. A woman drunken [and roaming
about, which the A. V. falsely softens].] The
italicised words within brackets, which are
not in the Vat. nor Alex, but in 248, Co., are
also represented in the Syr. The idea sug-
gested is sufficiently plain.
9. in the upliftings of the eyes and.
in her eyelids.
10. Three warnings follow.
shameless.] dduiTperrTos ; lit. "over a
138
ECCLESIASTICUS. XXVI.
[v. ii 1 8.
B.C.
cir. 200.
11 Watch over an impudent eye :
and marvel not if she trespass against
thee.
12 She will open her mouth, as a
thirsty traveller when he hath found
a fountain, and drink of every water
near her : by every "hedge will she
sit down, and open her quiver against
every arrow.
13 The grace of a wife delighteth
her husband, and her discretion will
fatten his bones.
14 A silent and loving woman is
a gift of the Lord ; and there is no-
thing so much worth as a mind well b. c.
, cir. 200.
instructed.
15 A shamefaced and faithful wo-
man is a double grace, and her con-
tinent mind cannot be valued.
16 As the sun when it ariseth "in \Gr.int/ie
ii-ii -ii r highest
the high heaven ; so is the beauty or a places of
good wife in the "ordering of her house. ''
1 7 As the clear light is upon the ornament.
holv candlestick ; so is the beauty of Or, in
, J r 11 constant
the race "in ripe age. age .
18 As the golden pillars are upon iOr,
the sockets of silver ; so are the " fair " ' uy '
feet with a constant ''heart. breast.
daughter that cannot be turned aside
here from lust (this, rather than " head-
strong," see Fritzsche) keep a strait
watch."
through overmuch liberty.~] Rather, "lest
finding relaxation," i.e. of the watchfulness
advised. Fritzsche tries to explain the sin
referred to in a better sense than that implied
in the A. V. ; but in our opinion with little
success.
11. (To go) After an impudent eye,
he on thy guard (beware, have a care).]
It is scarcely worth discussing the meaning to
be attached to these words, nor whether the
reference is to a daughter, as in v. 10, or to
another woman probably the latter. If
the warning of the first clause be neglected,
marvel not if she leads thee into sin.
12. As a thirsty traveller will open
his mouth and drink of every water
that is near, so will she sit down he-
fore every peg, <b'c.
13. A new stanza, in praise of woman.
The antithesis to the previous verses which
described the bad woman is not difficult to
trace. The expression " make fat the bones,"
as in Prov. xv. 30.
14. Omit from the A. V. the words " and
a loving" evidently a later emendatory
addition.
and there is nothing so much worth.] ko.1
ovk ('(ttiv dirdXXay/nn, there is not an ex-
change here, best : equivalent in value.
Instead of "as a mind well instructed" of the
more polite Greek, the Syr. has "as continence
[exiguity, parsimonyj of throat."
15. Omit from the A. V. the words "and
faithful" (see v. 14). Lit., is grace upon
grace = utmost grace.
cannot be valued.'] A good paraphrase of
ouk eo-n (TTadfios nds d'^toj. Instead of " a
continent mind " the Syr. has " continence
[exiguity, u. s.] of the mouth:" but the
allusion of the Greek is to something different,
and marks a progression on the first clause
of the verse.
16. in the high heaven.} Rather, in the
heights (the highest places, iv v\j/icrTots)
of the Lord.
in the ordering of her house.'] More cor-
rectly, according to the Vat., " the ordering
of his house," viz. that of her lord. The
comparison is between the sun in the heights,
or high places, of his lord, and woman in the
house of her lord : both have a lord, and both
are beautiful in the effectual discharge of the
functions assigned to them. What the sun
is in the house above, woman is in that upon
earth. The Syr. has : " so is the beauty of
a good woman when she abideth in her
house." This probably represents the original
more accurately.
17. As the lamp that shineth forth
upon the holy candlestick, so is beauty of
face upon a steadfast age [life].] The
word T]\iicia is always used in that sense in
the Apocr., and the meaning would be : so is
matronly beauty after a constant, steadfast
life.
18. Another figure, no doubt also derived
from the furniture of the Temple, and equally
designed to exhibit the combination of beauty
with goodness.
As golden pillars upon a silver
base, so fair feet with [lit., upon) the
heart [lit., breasts] of one who is stable
[quiet].j Or, adopting the reading eva-raBeai,
"with a stable [quiet?] heart." The antithesis
to w. 8-12, as well as the parallelism with
the previous verse, are clearly marked. At
the same time it should be mentioned that
commentators following the lead of S 1 , the
Vet. Lat., and the Syr. propose to alter o-repvots
into Trrepvais, and to translate " so are fair feet
upon firm soles." But this not only destroys
the parallelism, but does not yield any good,
scarcely an intelligible, meaning.
v. 19 29.]
ECCLESIASTICUS. XXVI.
I 39
B.C.
cir. 200.
19 My son, keep the flower of
thine age sound ; and give not thy
strength to strangers.
20 When thou hast gotten a fruit-
ful possession through all the field,
sow it with thine own seed, trusting
in the goodness of thy stock.
21 So thy race which thou leavest
shall be magnified, having the con-
fidence of their good descent.
22 An harlot shall be accounted
as "spittle ; but a married woman is a
tower against death to her husband.
23 A wicked woman is given as a
portion to a wicked man : but a
godly woman is given to him that
feareth the Lord.
24 A dishonest woman contemneth
shame : but an honest woman will
reverence her husband.
25 A shameless woman shall be
counted as a dog ; but she that is b. c.
shamefaced will fear the Lord. 1
26 A woman that honoureth her
husband shall be judged wise of all ;
but she that dishonoureth him in her
pride shall be counted ungodly of all.
27 A loud crying woman and a
scold shall be sought out to drive
awav the enemies.
28 There be two things that grieve
my heart ; and the third maketh me
angry : a man of war that suffereth
poverty; and rf men of understanding <* Eccies.
that are not set by ; and ''one that 9 '1 IS \
. - . , J . e Ezek. 18.
returneth from righteousness to sin ; 24.
the Lord prepareth such an one for
the sword.
29 S A merchant shall hardly keep -^ch. 27.
himself from doing wrong ; and an
huckster shall not be freed from
sin.
19-27. These verses, which are not found
either in the Vat. or in the Alex., are an
interpolation, although probably an old one.
They occur in H., 248, and Co. They are
also found in the Syr. (though not in the Vet.
Lat.), but with expressions so strange and
divergent from the Greek as to raise the
suspicion of a later addition. We enter-
tain the less doubt as to the spuriousness of
these verses, since they often contain repeti-
tions of what had been previously said.
28. This verse evidently begins a subject
totally different from that hitherto discussed.
We can scarcely doubt that this and the
following verse form part of ch. xxvii. The
new subject is introduced in a manner similar
to Ecclus. xxvi. 5. The object of the writer
in thus introducing a new theme seems to be,
by first stating three things on which all are
agreed, to prepare for, and to conciliate, the
favourable consideration of his readers in
regard to the new subject which he is about
to bring before them.
Over two things has my heart been
grieved, and over [forj the third strong
feeling cometh upon me . . . and men
of understanding if they are not set by.] As
the fifth line is not introduced in any of the
Greek texts by Kai, we propose beginning
with it a new sentence, and combining it with
the last line: He that returneth from
righteousness to sin, the lord pre-
pareth him Tsuch an one] for the sword.
[So also Bissell, although not as to punctua-
tion.] The Syr. has "and." In this it is followed
by the Vet. Lat., although not in the some-
what peculiar rendering of the three cases
instanced : "a free man" for "a man of war;"
" men of celebrated fame who fall from their
glory," and " over him who turneth from
adherence to God [apostatises from the true
religion]."
29. The sentence is in strict accordance
with Rabbinic sentiment. The efxiropos is here
the "l|Jj) (as in the Syr.) of the Targumim
and Talmud, the larger, resident, or else the
importing merchant (even the dealer en gros),
while the KtinriXos is either the travelling
hawker, the pnp of the Talmud, or more
probably the "O^n, "huckster" or "shopman."
But in the LXX. the epiropos is alike the
inb, although even so a travelling merchant,
and the 73*1 of biblical Hebrew resident
merchants being apparently unknown. The
word KaTTTjKo^ occurs only in the LXX. modi-
fication of the last clause of Is. i. 22 ("thy
hawkers mix the wine with water " the intro-
duction of the term seeming to imply different
authorship and perhaps laterdate than other
parts of the LXX. The LXX. in Ezek. has
only efiiropos). The Talmud ranks the *J13n,
" huckster " or " shopkeeper " (by which the
Syr. renders the Ki'nrrjXos of our text among
those whose occupation involves robbing
(Qidd. 82 a, b altogether a curious passage).
In Ab. ii. 5 we are told that he who trafhcks
much (multiplieth merchandising, iTTinp)
cannot become a sage, while in Erubh. 55
Deut. xxx. 13 is thus explained: "Thou shalt
not find it [the Law] either with hawkers or
140
ECCLESIASTICUS. XXVII.
[v.
B.C.
cir. 200.
CHAPTER XXVII.
I Of sins in selling and buying. 7 Our speech
will tell what is in us. 16 A friend is lost by
discovering his secrets. 25 He that diggeth a
pit shall fall into it.
" Prov. s8.
21.
Or, a
thing in-
different.
M
ANY "have sinned for "a small
matter ; and he that ^'seeketh
abundance will turn his eyes
a"p>v. a3 . awa 7-
4-_ 2 As a nail sticketh fast between
for
t Tim. 6.
the joinings of the stones ; so doth
sin stick close between buying and B - C.
selling.
3 Unless a man hold himself dili-
gently in the fear of the Lord, his
house shall soon be overthrown.
4 As when one sifteth with a
sieve, the refuse remaineth ; so the
filth of man in his " talk. ; r > ,
-t-i r 11 thought.
5 c 1 he furnace proveth the pot- fprov>
ter's vessels ; so the trial of man is
in his reasoning.
with merchants " ((PUTO l6l MTnM l6).
The Syr. curiously adds explanatively : " for if
he stumbles not in this, he stumbles in that."
But ''the shopkeeper" or "hawker" is abso-
lutely given up he " is not free from sin."
CHAPTER XXVII.
The subject begun in the two closing verses
of ch. xxvi. is continued in the three opening
verses' of ch. xxvii. From " commerce " the
writer proceeds to that other " commerce,"
the intercourse of daily life. This forms the
general subject of the chapter. First, the
source of conversation is traced to the con-
dition of mind and heart (stanza 2, four
verses : 4-7). This gives rise to a parenthetic
stanza of three verses on righteousness and
truth (yv. 8-10). Then follows an antithetic
stanza about the discourse of the wise and that
of the fool (stanza 4 of five verses: 11-15).
Next we have a stanza (the fifth) on un-
warrantable and dangerous speech (six verses:
16-21); and then a sixth stanza of three
verses on deceitful speech and action (yv.
22-24). The last stanza (six verses : 25-30)
on malice and anger follows up that which
had preceded, and intimates the righteous
retribution of God on conduct such as that
referred to. This stanza also serves as a
transition from ch. xxvii. to xxviii.
1. a small matter.] Rather, a thing
indifferent, which has no real value and for
which he perhaps little cares. Com p. Note
on vii. 18.
seeketb for abundance.'] To increase = to
accumulate wealth.
will turn away the eye.] Viz., either
from that which is right, or else in the sense
of an obliquity of vision. The Syr. curiously
has : ' he that seeketh to multiply sins turneth
away his eyes."
2. As a peg is driven in [made fast]
between the joinings of stones, so is sin
crushed in between buy big and selling.']
There is some difficulty about the meaning
of a-vvTpii^aeTai (" crushed in "). It is
simply arbitrary on the part of Fritzsche
to change the word into o-wdXiftijcreTai by
way of following (?) the Vet. Lat., angustia-
bitur. The Syr. renders : " is made strong."
This, as has been suggested, would represent
fWnJjl, or it might be ptnijl, which the Greek,
however, read P.T.njj), " layeth hold of." And
although (TWTpi$r]<jtTai properly means " is
crushed," yet the figure in the first clause
about the peg driven in might naturally sug-
gest this free, but substantially correct, ren-
dering of the Greek for the Hebrew: "layeth
hold of."
3. The previous verse is followed by a
general warning, which in the Syr. and the Vet.
Lat. is cast in the form of a personal address.
The meaning is : Such being the tempta-
tions of daily life, take care lest instead of
building your house by your gains you destroy
it in consequence of your sin. The Syr.
rendering of the second clause is both inapt
and unaccountable.
4. A new stanza, talk.] Rather, think-
ing. As in the LXX. generally, we must
regard Xoyianos, as = HZlu'nE). The object of
the writer is to shew that the real character
of a man will ultimately appear in his dis-
course. The lighter substances may be
shaken out of a sieve, but the heavier re-
main. So it is with a man. The vile remains
in his thinking and purposing, and it will
manifest itself. This is the real test of what
a man is and of what he will do or say.
5. in his reasoning.] Rather, in his con-
sideration -in his balancing of what course
to take, and in his consequent choice.
This meaning seems to suit the whole con-
text and also best to fit in with w. 8-10.
The expression 8oKifidei Kapuvos, " the furnace
proveth," reminds us of LXX. Prov. xvii. 3
(8oKifxdfTai iv Kafxlvcp) rather than of LXX.
Prov. xxvii. 21. Nevertheless, we suspect that
the gloss (perhaps originally marginal) found
in LXX. Prov. xxvii. 21 may be based on,
Ecclus. xxvii. 5, 6, rather than on LXX.
Prov. xvii. 3 or on xii. 8.
6 1 6.]
ECCLESIASTICUS. XXVII.
141
B.C.
cir. 200.
6 d The fruit declareth if the tree
have been dressed ; so is the utter-
r7 . latt ' 7 ' ance of a conceit in the heart of
man.
7 Praise no man before thou hear-
est him speak ; for this is the trial
of men.
8 If thou followest righteousness,
thou shalt obtain her, and put her on,
as a glorious long robe.
9 The birds will resort unto their
like ; so will truth return unto them
that practise in her.
10 As the lion lieth in wait for
the prey ; so sin for them that work
iniquity.
1 1 The discourse of a godly man
is always with wisdom ; but a fool
changeth as the moon.
be among the indis
12 If thou
creet, observe the time ; but be
continually among men of under-
standing.
13 The discourse of fools is irk-
some, and their sport is the wanton-
ness of sin.
14 ^The talk of him that swear-
eth much maketh the hair stand
upright ; and their brawls make one
stop his ears.
15 The strife of the proud is blood-
shedding, and their revilings are
grievous to the ear.
16 Whoso discovereth secrets los-
b. c.
cir. 200.
ch.
53. 9.
6. The cultivation of a tree its fruit
sheweth forth [mark the similarity with,
and yet difference from St. Matt. vii. 16, 20,
and comp. especially St. Jas. iii. 12, 17], so
the matter [Xoyos = "121, in the sense of
" object "J of desire [or of cogitation]
the hearts of men (taking KapSias as the
accus. plur., not the gen. sing.).] It would
be extremely difficult, and perhaps scarcely
worth the labour of the attempt, to explain
the divergences in the Syr.
7. This verse, which forms the conclusion
of this part, is omitted in the Syr. Translate :
Praise not a man irrespective of (his)
thinking, viz. before thou knowest what
that is "for this is the trial [the test] of men."
8. This stanza follows naturally upon what
had preceded. " If thou followest the
right, thou shalt obtain [attain] and put it
on," &c. The " long robe," nodijprjs, as in
Rev. i. 13, especially the robe of the High
Priest (Ecclus. xlv. 8), and also in the LXX.
O. T. (where its use in Ezek. ix. 2, 3 for
E^lSl deserves notice). Here it indicates
holy beauty and glory as of the raiments of
the High Priest.
9. Birds ivill resort [turn in to lodge
with] unto their like.'] Comp. our note on
xiii. 16; "similarly truth will return," &c. :
will ultimately appear on the side of the
righteous and vindicate them, however they
may have suffered or been misrepresented.
On the other hand, sure destruction will
ultimately overtake those who do the wrong
(y. 10). Omit " as" in the A. V.
11. The Syr. here interposes what in the
Greek is v. 12. A new stanza.
always ivitb ivisdom.'] According to the
better reading, always wisdom. The
constancy of his wisdom, as the outcome of
piety within, is contrasted with the phases
of a fool, changing like those of the moon.
The Vet. Lat. has this peculiar rendering :
homo sanctus in sapientia manet sicut sol,
which gives a better antithesis than either the
Greek or the Syr. text. This may have
suggested the alteration perhaps with some
(Christian?) reference to Ps. lxxii. 17. It
has indeed been argued that the Vet. Lat.
has here preserved the correct Hebrew text,
TOD illSrO, "as the sun perpetual," which
the Greek misread: TDJ1 110311, "wisdom
T TIT 7
perpetual = is always." But it is difficult to
understand either the supposed sentiment or
that it should be so expressed (comp. Ps.
lxxii. 17); still more whence the Greek could
have derived the word <W;y?/<Tij, the genuine-
ness of which is attested by its occurrence in
the antithetic v. 13. Lastly, the Syr. has the
verse as in the Greek.
12. Into the midst of [among] those
of no understanding: have heed to the
time choose the proper season, the proper
moment for going among them; into the
midst of those of understanding: be
continuous.
13. The discourse of fools is an offence,
and their laughter in the ivantonness of sin
in wanton sin.
14. The profanities and blasphemies in
their brawls are such that one stops his ears.
15. The strife of the audacious [insolent,
proud, vivepri(pdv(i)v] is shedding of blood
leads to it and their angry railing
a grievous sound.] This and the two pre-
ceding verses evidently constitute a climax.
The Syr. text is here confused, and seems
corrupt
142
ECCLESIASTICUS. XXVII.
[v. 1724.
B. c. eth his credit ; and shall never find
cir. 200. r 1 , . 1
friend to his mind.
17 Love thy friend, and be faith-
r c h. 22. f u l unto him: but /if thou bewrayest
22, _ *.
his secrets, follow no more after him.
18 For as a man hath destroyed
his enemy ; so hast thou lost the love
of thy neighbour.
19 As one that letteth a bird go
out of his hand, so hast thou let thy
neighbour 20, and shalt not get him
again.
20 Follow after him no more, for
he is too far off; he is as a roe es-
caped out of the snare.
21 As for a wound, it may be B.C.
bound up ; and after reviling there - "
may be reconcilement : but he that
bewrayeth secrets is without hope.
22 He ^that winketh with the eyes - Prov.
worketh evil : and he that knoweth T<
him will depart from him.
23 When thou art present, he will
speak sweetly, and will admire thy
words : but at the last he will
"writhe his mouth, and slander thvOr, ait,
sayings.
24 I have hated many things, but
nothing like him ; for the Lord will
hate him.
';- i
his speech.
16. Another stanza, and another instance
of " discourse " which betrayeth an unworthy
soul.
discovereth.] Rather, revealeth.
17. beivrayest.] Rather, revealest.
follow no more after him.] It will be
useless trouble, for he will not be reconciled.
The Syr. deserves special notice : " Try thy
friend, and then trust him [this probably
correctly according to the Hebrew, although
perhaps interpolated from vi. 7] ; but if he
reveal the secret of the faith, go no more
after him." The subtle alteration in the
second clause betrays the Christian emendator.
He must have been later than the Arabic
translator, who made his version from the
Syr., and yet does not reproduce this alteration.
Similarly, the addition is not found in the
Vet. Lat.
18. lost.'] Rather, destroyed. The
meaning of the Greek would be : thou hast
completely destroyed all friendship as one
completely destroyeth an enemy. But the
Syr. has, for "his enemy," "has lost his
portion ; " the Vet. Lat., " loseth his friend."
Bretschneider conjectures that the original
had 'lTV, " his prey " (in hunting), for which
the Greek read VlIX, "his enemy." But
although this would accord with the follow-
ing verses, it does not explain the Syr. nor
yet the Latin rendering. Horowitz (in
Frankel's ' Monatsschrift,' xiv. p. 197) adopts
the Syr. reading, and supposes that the
original had Ypiri, " his portion," which the
Greek misread i?nh, " him that hurts or ill-
treats him." In that case it might be further
conjectured that the Vet. Lat., if it had the
Hebrew before it (which is certainly not
impossible), read mn, "his friend." But
the whole combination is very doubtful.
Rather, and as
-a hunting term,
19. As one that letteth.]
thou lettest.
get Aim again."] 6rjpevo~fis-
" catch him in the hunt."
20. he is too far off.] Better, he has
withdrawn himself far off.
as a roe.] Rather, "as a gazelle," or
antelope, known for its fleetness. The Syr.
has here the addition : " and as a bird out of
the snare," evidently taken from Prov. vi. 5.
21. Omit " as " in the A. V.
wound.] For the Vat. dpavpa, "break-
ing," which may represent the Hebrew "0^
we adopt the Alex, reading rpavpa. There
are hurts which can be healed, but not that
here supposed.
22. A new stanza, describing another
manifestation of the same sin. The A. V.
here follows the reading of H., 248, Co.
(which is also adopted by the Armen.), na\ 6
ftSuy ai>Tov anoo~rr]o-eTai an avrov. This
is certainly preferable to the Vat., nal ovdeis
avrov dnoar^an an' avrov = and no one will
be able to get rid of him. A., C, and eight
MSS. have avra dnoo-rijo-ei referring to the
" evil " in the first clause.
winketb with the eye.] Indicating malicious
plotting; comp. Prov. vi. 13, x. 10.
23. The writer proceeds to give a de-
scription of such a person. Lit., before
thine eyes he will make his mouth
sweet, &c. ; adopting the reading o-rdpa
avrov with A., C, 55, 106, 157, 248, 307,
Co., Vet. Lat. (the Syr. here is throughout
corrupt). This evidently suits the context
better than the Vat., which has aropa vov,
" thy mouth."
but afterwards he will turn about
his speech.] The last clause, literally ren-
dered, reads: "and will put in' thy
words an offence;" that is, he will pur-
2 5 -i.] ECCLESIASTICUS. XXVII. XXVIII.
H3
B.C.
cir. 200.
I Ps. 7. 1
Prov. 26.
27-
Eccles. 1
Ps. 9. 1
& 35- 8.
5-
25 Whoso casteth a stone on
high casteth it on his own head ;
and a deceitful stroke shall make
wounds.
26 h Whoso diggeth a pit shall fall
therein : and z he that setteth a trap
shall be taken therein.
27 He that worketh mischief, it
shall fall upon him, and he shall not
know whence it cometh.
28 Mockery and reproach are from
^Deut.32. the proud ; but k vengeance, as a lion,
shall lie in wait for them.
29 They that rejoice at the fall of
35-
Rom. 12
the righteous shall be taken in the b. c.
snare ; and anguish shall consume ar i^Z'
them before they die.
30 Malice and wrath, even these
are abominations ; and the sinful
man shall have them both.
CHAPTER XXVIII.
I Against revenge, 8 quarrelling, 10 anger,
1 5 and backbiting.
HE "that revengeth shall find aDeut -
vengeance from the Lord, and Rom? 12,
he will surely keep his sins [in re- I9 *
membrance.]
posely attach to them a meaning which will
cause offence.
24. /hate many things, but nothing like
him.'] Literally, but I do not make them
equal to him, &c, i.e. I do not put other
things hateful to me on the same level with
this.
for.] Rather, also, the Heb. D|. The
Syr. adds : " and will curse him." The Arab,
omits this, which proves that it is a later
emendation of the Syr. Version, which the
Arab, throughout follows.
25. A new stanza, describing the righteous
retribution on such a course.
shall make wounds.] Rather, shall dis-
tribute wounds; an obscure phrase, which
from the context we suppose to mean that
the consequence of a deceitful stroke will be
to wound him that deals it, as well as him to
whom it is dealt.
26. The Syr. is different, and the Vet. Lat.
has an explanatory addition.
27. We are once more carried back to
Prov. vi. : see above, v. 13. The expression
6 TToimv Trovrjpa, "he that worketh evil," is
preserved in the Syr. in its Hebrew form, as
in Prov. vi. 14. There the person described
in Ecclus. xxvii. 23 as "turning about his
speech" is characterised by i3?3 JVDSnFl,
"turnings about in his heart" (comp. Prov.
viii. 13, x. 32, niSSnn *3; Prov. x. 31,
nbsnri f\tih). Again (as in the Syr.) the
rroicijv irovrjpa is = V~\ BHh, " he that forgeth
evil" (comp. xiv. 22, iii. 29), or in Prov. vi.
is, }.)X nin^no enn n 1 ?.
whence it cometh.] Add: upon him.
28. This verse is not found in the Syr.
(although in the Vet. Lat.), and reads like an
interpolation.
29. The Syr. here has a different and cer-
tainly erroneous rendering, probably due to
a misreading of the Hebrew, which it is
scarcely worth the labour to trace in detail,
although in part it is evident.
30. even these.] Rather, these also.
Omit from the A. V. the final word " both."
CHAPTER XXVIII.
This chapter stands in close internal con-
nexion with the preceding. It deals with
that to which the sins previously referred to
give rise, and finally returns to these sins
themselves. The special topics of the chapter
may be grouped as follows : Revenge (stanza 1,
of seven verses) ; strife (second stanza, of five
verses: -w. 8-12); calumny (third stanza, of
four verses: w. 13-16); its baneful effects
(fourth stanza, of five verses: w. 17-21
although this and the previous stanza may
possibly be combined into one). Lastly, we
have a stanza which on the one hand promises
to the righteous safety from the consequences
of backbiting, and on the other admonishes to
watchfulness (five verses : v. 22 to the end).
1. The words italicised, " keep his sins in
remembrance," are inadequate. The verb is
used here as in Ps. exxx. 3 : "if Jehovah keep
sin;" that is, not only remember, but reserve
it for punishment (comp. the figure in Job
xiv. 17), only that here it must have been
~\V.2V\ ibS?, which the Greek preserves, as
well as the Vet. Lat. (servans servabit). We
need scarcely here remind ourselves of Rom.
xii. 19. But the whole sentiment seems so
unlike the spirit of the book, and so Christian
in its conception, that we suspect an inter-
polation. The Syr. is quite different, and
perhaps preserves the Hebrew original. It
begins the verse with what seems a modifica-
tion of the second clause of the last verse in
the previous chapter : " And the deceitful
man destroyeth his way " (perhaps the
H4
ECCLESIASTICUS. XXVIII.
[v. 27.
B.C.
cir. 200.
i 7 ' Matt. 6.
14.
Mark 11.
=5-
Luke 6.
37-
c See
Matt. 18.
23, &.C
2 ^Forgive thy neighbour the hurt
that he hath done unto thee, so shall
thy sins also be forgiven when thou
prayest.
3 c One man beareth hatred against
another, and doth he seek pardon
from the Lord ?
4 He sheweth no mercy to a man,
which is like himself: and doth he
ask forgiveness of his own sins ?
5 If he that is but flesh nourish
hatred, who will intreat for pardon
of his sins ?
6 Remember thy end, and let en-
mity cease ; [remember] corruption
and death, and abide in the com-
mandments.
7 Remember the commandments,
and bear no malice to thy neigh-
bour : [remember] the covenant of
the Highest,
ance.
anc
win
k at
lgnor-
B. C.
cir. 200.
original had something like Ps. i. 6 :
*nNFl D^EH), " and will receive retribution
[vengeance] from God, because all his sins
shall be carefully preserved to him."
2. Forgive the unrighteousness [the
wrong, injury] of thy neighbour, and
then when thou prayest thy sins shall
he loosed rAucV/croi/rai ; comp. St. Matt,
xviii. 18].] The latter expression, but chiefly
the addition " when thou prayest " which
makes the verse parallel with St. iMark xi. 25
indicates Christian alteration. In Talmudic
writings we find indeed such statements as
" To whom is sin pardoned ? To him who
forgiveth injury" (Rosh Hash, i-ja, and in
other places) ; and again : " every time that
thou art merciful, God will be merciful to
thee ; and if thou art not merciful, God will
not shew mercy to thee " (Jer. Babha 0\_
viii. 10, and other places). Other similar
passages might be quoted, to which St. Jas.
ii. 13 forms the N. T. parallel. But so far as
we know there is not any ancient Jewish
saying strictly parallel to this verse in Ecclus.
We therefore regard it as a later Christian
alteration. The Syr. Christian emendation
goes even further. It has : " Remit what is
in thy heart and afterwards pray, and all thy
sins shall be remitted thee." The Vet. Lat.
follows the Greek.
3. (One) Man keepeth anger against
(another) man, and doth he seek healing
from the Lord?) "Healing," like NSH, or
rather here NB"j, in the sense of forgiveness.
We are here again on strictly Jewish ground.
The N. T. also offers well-known parallels.
Fritzsche quotes from the Pastor of Hermas,
B. iii., Similit. ix. 23. But that passage rather
recalls St. Jas. iv. 12. A better parallel would
have been u. s., B. ii., Comm. ix. : " For He is
not like men who remember evils done against
them ; but He Himself remembers not evils,
and has compassion on His own creatures."
This seems based on the following from
Yoma, 86 b: " Come and see that the measure
[manner of dealing] of the Holy One, blessed
be He, is not like that of flesh and blood. A
man makes his neighbour angry [offends him]
by words, there is a doubt whether or not he
will be assuaged by him ; and if thou sayest,
he will be assuaged by him, there is doubt
whether or not he will be assuaged by words,
but the Holy One, blessed be His Name: a
man committeth a sin in secret He [God] is
assuaged of him by words (see Hos. xiv. 2)."
4. Rather, he hath not mercy.
doth he ask forgiveness.) Rather, "does
he entreat (viz. mercy) on account of
his sins?" The Syr. omits the verse.
5. He that is flesh keepeth resent-
ment [fxrjviv], who will atone for [expiate]
his sins /] (Bissell.) The Syr. has: "he who
is a son of man is not willing to remit, and
who shall remit his sins ? " These verses are
intended to mark the incongruity of his posi-
tion. But i>. 5 seems also to indicate that
works of mercy were regarded as a kind of
atonement.
6. The writer now proceeds to positive
admonition.
thy end.) Rather, the end. For "abide
in the commandments," the Syr. has " abstain
from sinning " probably correctly represent-
ing the original, since the first clause of the
next verse is as in the Greek. Verses 6 and 7
mark a progression, which the Greek probably
wished to make more emphatic by this " abide
in the commandments," to be immediately
followed by " remember the command-
ments," &c.
7. bear no malice to.) Rather, be not
angry against.
ivink at.) Rather, overlook,
ignorance.) liyvoia, as in the LXX., always
in the sense of guilt or sin of weakness, nJJC^,
or else Ut'H. and riDG5>K. The Syr. has:
T T t : - '
" Remember the commandment and hate not
thy neighbour before God, and give him what
lacketh to him." It has been ingeniously
suggested that the Syr. for " before " iyOfO)
is corrupt, and that we should read (>a.>)
" covenant " " the covenant of God " while
8-i 4 .]
ECCLESIASTICUS. XXVIII.
i45
B.C. 8 d Abstain from strife, and thou
cir^oo. g j la j t diminish thy sins : for a furious
*ch. 8. 1. man w j]i kindle strife.
9 A sinful man disquieteth friends,
and malceth debate among them that
be at peace.
r Prov. 26. 10 'As the matter of the fire is,
so it burneth : and as a man's strength
is, so is his wrath ; and according to
his riches his anger riseth ; and the
stronger they are which contend, the
more they will be inflamed.
1 1 An hasty contention kindleth b. c.
a fire : and an hasty fighting shed- '^j J
deth blood.
12 If thou blow the spark, it shall
burn : if thou spit upon it, it shall
be quenched : and both these come
out of thy mouth.
13 J Curse the whisperer and dou- / ch. 21.
bletongued : for such have destroyed 2i
many that were at peace.
14 A backbiting tongue hath dis-
quieted many, and driven them from
the other differences between the Greek text
might be explained by supposing that the
Greek read iity 'h KB>J, while the Syr.
read VW.
; t
8. A new stanza : strife.~] Omit from the
A. V. "thy" before "sins." If we abstain
from strife, there will be fewer sins on our
part ; but this will not be the case if a man is
wrathful. The Syr. omits the last part of the
verse.
9. Rather, And a sinful man the ex-
pression being general, to indicate that other
sins besides fury may lead to strife.
disquieteth.'] rapdt-ei, perturbs, stirs up.
The manner of it is immediately explained :
and casteth in calumny [possibly, ill-
feeling so the Syr. and Vet. Lat.] among
them that are at peace. Instead of "dis-
quieteth friends," the Syr. has, what seems
more apt : " loveth litigation." If we suppose
that the original had mnO 2HX, "loveth
strife," we might conjecture that the Greek
read ll'HO 2^, which he interpreted as above.
10. The clauses of this verse are evidently
misplaced in the Vat. The Sin., Alex., and
many other Codd. make the fourth clause the
second ; and as this is also the order in the
Syr. as well as the natural order we con-
clude that such was the arrangement in the
original. The Vet. Lat. omits the second
clause. Possibly, it was only inserted in the
Vat. (and there in the wrong place) by a later
corrector. Correcting the order of the clauses
(as above), the first two would read as follows :
According to the fuel of a fire so it
burneth [the Syr.: "whatever thou castest
into the fire will burn"], and according to
the firmness [strength?] of a strife will
it burn up. The Syr.: "the more thou
increasest litigation, the larger will it grow."
The original may have been 3'H nO>*y3,
which the Greek understood as = according
to the strength, the Syriac as = according to
the amount ; (clause c) "according to a
ApOC Vol. II
man's strength is his wrath;" the Syr.,
" as is the glory of a man's hands, so is his
wrath ; " in the Hebrew original perhaps
VT PD3 (in the LXX. Icrxvs is mostly the
translation of n'3) " and according to his
wealth his anger riseth."
11. The Syr. evidently read the original
differently: "Pitch and naphtha kindle fire,
and frequent quarrels spill blood." This
seems more apt than the Greek text.
fighting.] Rather, strife.
12. All depends on the disposition of men.
What in the one case issues in fire, in the other
is quenched : it is the individual not the thing
which causeth the mischief. The twofold
simile of fire and water in connexion with
disputes (the latter simile brought out more
fully in the Syr. than in the Greek) recalls
St. Jas. iii. 6 and 10, n. The Syr. is inter-
esting as shewing that, even where it and the
Greek are evidently renderings of the same
Hebrew words, there may be slight differences
between them, because each translator would
deem himself at liberty to translate freely.
The following is quoted in Vayyk. R. 33
(beginning) as from Ben Sira: "Is there a
coal before thee blow upon it, and it will
kindle up ; spit upon it, and it will be
extinguished."
13. A new stanza (see introductory re-
marks). The Syr. renders: "also 'the third
tongue,' let it be cursed, for it has laid low
many corpses." The expression " third
tongue" is of post-biblical Jewish usage. It
means the calumnious, babbling tongue, and
its designation "third tongue" is explained
by this, that it kills three: the person who
speaks the calumny, the person who listens to
it, and the person concerning whom it is
spoken (Ar. 16 b ; Jer. Peah, 16 a ; in Vayyk.
R. 26 an instance of this is given; in Jer.
Peah it is added that in the time of Saul it
killed four). The Syr. translator seems to
have had this in mind in his paraphrastic
rendering of the verse.
146
ECCLESIASTICUS. XXVIII.
[v.
-23.
B. c. nation to nation : strong cities hath
-l-^ " it pulled down, and overthrown the
houses of great men.
tor, ic A" backbiting tongue hath cast
third. , J . & & , , ,
out virtuous women, and deprived
them of their labours.
16 Whoso hearkeneth unto it
shall never find rest, and never dwell
quietly.
17 The stroke of the whip maketh
marks in the flesh : but the stroke
of the tongue breaketh the bones.
18 Many have fallen by the edge
of the sword : but not so many as
have fallen by the tongue.
19 Well is he that is defended
from it, and hath not passed through
thereof, nor hath
the venom thereof; who hath not
drawn the yoke
been bound in her bands
20 For the yoke thereof is a yoke
of iron, and the bands thereof are
bands of brass.
21 The death thereof is an evil
death, the grave were better than
it.
22 It shall not have rule over them
that fear God, neither shall they be
burned with the flame thereof.
23 Such as forsake the Lord shall
fall into it ; and it shall burn in them,
and not be quenched ; it shall be
sent upon them as a lion, and devour
them as a leopard.
B.C.
cir. 200.
14. A third [a calumnious] tongue hath
tossed many to and fro.] Before " strong
cities" insert "and." The last clause gains
in emphasis by restoring its order as in the
Greek: and nouses of great men (fieyi-
<tto.v(ov) hath it overthrown. It is very
interesting to find that not only the later
Syriac but the Greek translator knew the
Jewish expression "third tongue," explained
in the previous note, and therefore in all
probability the popular interpretation recorded
in the Talmud. Indeed, the reference to the
influence of a calumnious tongue in regard
to other lands (clause b) recalls the Talmudic
legend (told immediately after the explanation
of the term " third tongue "), in which, in
reply to a question of R. Samuel b. Nachman,
the serpent explains that if its poisonous bite
in one member extends to all the members,
a calumnious tongue speaks in one place and
its killing stroke falls in Rome, or else it
speaks in Rome and its stroke falls in Syria.
The Syr. translates somewhat differently, but
is probably only a free version.
15. virtuous women.] Better, perhaps,
brave women, yvvoaKas avhpelas : comp.
xxvi. 2.
deprived them of their labours^] I.e. of the
fruit of them.
16. He who giveth heed to it shah
never find rest, nor yet shall he dwell
tranquilly.] The Syr. omits this verse.
17. marks in the fleshy Better, weals.
19. Well.} Rather, happy.
and hath not passed through the venom
thereof.} Rather, who has not entered
into the passionate fury thereof; "who
hath not drawn the yoke thereof" (Deut.xxi.
3,?ig? n?fD; in the LXX. elXtcvo-e fryoV),
a Hebraism, meaning, who does not expe-
rience it.
21. The death thereof] I.e. the death which
it viz. the calumnious tongue worketh is
evil, being a moral death (comp. Juvenal, viii.
192, and the note of Mayor).
and the grave.] Rather, and Hades is
profitable rather than it, viz. Hades is
more profitable, serves a better purpose, were
rather to be chosen than such a tongue.
22. Possibly a new stanza : of promise and
admonition. " It " viz. such a tongue, not
Hades " shall not have rule." The use of
the genit. here (KpaTrja-rj evo-efioov) shews that
it refers to a continuous hold (see Winer, /. /.
p. 182). The Syr. renders our verse, " burn
not:" in the optative form, "mayestthou not
burn upon the righteous," &c.
23. bum in them = among them.
devour them as a leopard.] Rather, muti-
late them as a leopard (or panther). For
" it shall be sent upon them as a lion," the
Syr. has " it shall rule over them;" evidently
reading (as has been suggested) UX'F), while
the Greek read TmPR. If even in the Greek
the wording of the first two lines (referring
to the flame although, from the context, that
kindled by the tongue) raises the suspicion of
a Christian modification, so that the words
about the flame that would burn without
quenching might be understood of Hades ;
this suspicion is increased by the Syriac,
which seems to go much further in the same
direction. It has: "All that forsake the fear
of God shall fall into it [the flame] ; upon
them shall the fire kindle and not be extin-
guished, it shall rule over them as a lion, and
as a panther tear them in pieces."
24. 25. The four lines of which these two
v. 2 4 ~4.] ECCLESIASTICUS. XXVIII. XXIX.
147
B.C.
cir. 200.
24 Look that thou hedge thy pos-
session about with thorns, and bind
up thy silver and gold,
25 And weigh thy words in a
balance, and make a door and bar for
thy mouth.
26 Beware thou slide not by it,
lest thou fall before him that lieth
in wait.
CHAPTER XXIX.
I We must shew mercy and lend : ^.butthebor-
rower must not defraud the lender. 9 Give
alms. 14 A good man will not undo his
surety. 18 To be surety and undertake for
others is dangerous. 22 It is better to live at B. C.
home than to sojourn. cir. 200.
E that is merciful
H
will lend Ps- 37-
unto his neighbour ; and he
that strengtheneth his hand keepeth
the commandments.
2 b Lend to thy neighbour in time * Deut.
of his need, and pay thou thy neigh- ^ t 8 t " s _
bour again in due season. 42-
3 Keep thy word, and deal faith- 35-
fully with him, and thou shalt always
find the thing that is necessary for
thee.
4 Many, when a thing was lent
verses consist are misplaced in the Vat.
(although Origen Horn. i. in Ps. xxxviii. and
Horn. Cant. vii. 8 favours the Vat. arrange-
ment). The natural, and no doubt correct,
succession of the lines is preserved in H., 248,
Co., as well as in the Syr. and the Vet. Lat.
It is as follows:
v. 24 Lo, surround thy possession [re-
ferring to land] with thorns [a
hedge]
(25 b) And make a door and bar for thy
mouth ;
V. 25 (24 b) Bind up thy silver and thy gold,
(25^) And make for thy words a
beam and weight [an accu-
rate balance].
The latter illustration is the more forcible be-
cause silver and gold, so tied up, were weighed
money going by weight. The two verses
express the same thought only the one in a
negative, the other in a positive form. The
hedge round the field, and the door and bar
to the mouth, are to keep out evil; the balance
is to weigh out the precious metals. Instead
of "thy possession" in 24 the Syr. has "thy
vineyard," and the Vet. Lat. aures tuas (thine
ears), adding the explanative clause : " linguam
nequam noli audire." The aures of the Lat.
instead of the " possession " of the Greek is
strange. The Syr. rendering, " vineyard."
has its parallel in the LXX., where DID is
repeatedly translated by KTrjpa.
26. Beware lest by any means thou
slip by it, Sec.
CHAPTER XXIX.
This chapter is only loosely connected with
that which preceded. Generally we might
say that we have in these chapters a succession
of prudential counsels, conceived in a quasi-
rehgious spirit, grouped under different head-
ings, and bearing on different aspects of daily
life. Possibly there may be some connexion
between what was said at the close of the
previous chapter about the binding up of
silver and gold, and the admonition to mercy
in this chapter ; and again between the pre-
vious admonition to have a care over our
words and the present warning against sureti-
ship for another. The topics of the present
chapter are : ( 1 ) an admonition to mercy in
lending, one stanza of six verses, v. 7 form-
ing the transition to the next stanza, which
(2) presents another phase of Mercy : that
which is not discouraged by misuse, but be-
stoweth freely (w. 8-1 3). (3) The next stanza
presents yet another aspect of Mercy : Sureti-
ship (ot. 14-19 six verses). Lastly (4), the
opposite point of view is taken, and we are
shewn how desirable it is not to seek nor to
accept Mercy {yv. 21-28).
1. He that is merciful.'] Lit. he that doeth
mercy, Ipn MEty, or IDn v>Di
he that strengtheneth his hand [similarly the
Vet. Lat.: pnrvalet mamt].] Rather, "and
he that maketh strong with [by] his
hand; " that is, supporteth another by helping
him. The Hebrew would be : 1T3 p : rnO, or
p-tn, or P^nD, the construction as in Ezr. i. 6.
As tor "the commandments" thus "kept,"
see Lev. xxv. 35 (13 nptjilQ]) ! Deut. xv. 7, 8 ;
comp. Ps. xxxvii. 26 (there nyPO-1 pin, and in
the next verse Zlitrnb'y). Comp. St. Matt. v.
42.
2. The duty of lending in such a spirit has
for its correlative the obligation of punctual
repayment. The Syr. is explanative rather
than literal.
3. A further admonition to him who has
contracted the obligation.
Keep thy tvord.~] Lit. make strong, con-
firm it a Hebraism.
alnvaysJ] Lit, at every season, nST^^,
viz. whenever thou shalt need it. Observance
of duty will in that case bring its own
reward.
L 2
1 48
ECCLESIASTICUS. XXIX.
[v- 59-
B.C.
cir. 200.
II Or,
If he be
able.
them, reckoned it to be found, and put
them to trouble that helped them.
5 Till he hath received, he will
kiss a man's hand ; and for his
neighbour's money he will speak
submissly : but when he should re-
pay, he will prolong the time, and
return words of grief, and complain
of the time.
6 " If he prevail, he shall hardly
receive the half, and he will count as
if he had found it : if not, he hath
deprived him of his money, and he
hath gotten him an enemy without B.C.
, ii- 1 cir. 200
cause : he payeth him with cursings
and railings ; and for honour he will
pay him disgrace.
7 Many therefore have refused to
lend for other men's ill dealing, fear-
ing to be defrauded.
8 Yet have thou patience with a
man in poor estate, and delay not to
shew him mercy.
9 Help the poor for f the com- f Deut.
mandment's sake, and turn him not
away because of his poverty.
4. Lit. Many consider a loan as a
find they treat a loan as if they had found
something on the road, which they may appro-
priate and think no farther of him who lost it.
In the second clause the simile is continued:
the lender is represented as having the labour
and trouble of searching after what he had
lost. It has been ingeniously suggested that
in the first clause the original may have had a
word-play between ""ibx^', " a thing asked,"
and tyf," a spoil" or "gain."
5. The description of the dishonourable
borrower is true to the life only it applies
also to those of a like character who ask and
obtain any favour.
Till he hath received.'] Rather, until lie
obtain.
kiss a man's band.'] Lit. "kiss his hand."
and for bis neighbour s money he will speak
submissly.'] Rather, "about his neighbour's
property he will speak humbly" (lit. humble
the voice). The meaning seems to be: he
will refer in very humble language to the
wealth of another how easily he could help
him, perhaps what liberal use he was wont to
make of it. The Syr. gives the same impres-
sion. But afterwards matters are quite
('hanged. "When he should repay," lit. at
the time of giving back (dnoSoaews),
then there is postponement: he will pro-
tract the time, the payment is delayed for
the future, while what he does "give back"
(/irro o-eOare "words of sorrow (regret):"
he is very sorry but the times are so bad.
6. If he prevail [that is, if the creditor
succeed in getting back anv money from the
debtor | he shall hardly recover the half, and
he will regard it [esteem it] as a find
[something that he had considered absolutely
lostj. But if not that is, if the creditor does
not get back anything at all, then] he [the
debtor] hath deprived him [the creditor] of
his property, and [viz. at the same time] be
[the creditor] hath gotten him [the debtor]
an enemy without cause [5o>peai/, D3n for
nothing].
" Neither a borrower nor a lender be,
For loan oft loses both itself and friend."
Hamlet, Act i., Sc. 3.
The writer then looks back upon v. 5 a, b, c,
d, and marks the contrast. This is the repay-
ment made: Cursings and revilings
will he "give back" to him (a7ro<5a>o-e{
avrca comp. v. 5^) such is the coin in
which he pays him back and instead of
glory [as when he kissed his hand and spoke
so humbly about the other's property] he
will "give back" to him (7ro6cocrei avrco)
dishonour.
7. Lit. Many turned away [viz. from
lending this, rather than they who came to
borrow] on account of wickedness [viz.
such as that above described] : they feared
to be deprived [viz. of their property] for
nothing. The Syr. has : " Many have refused
to lend, not from [without its being from]
wickedness, but because they were afraid of a
useless quarrel." There can be little doubt
that the Greek and not the Syr. translator
here rightly understood the Hebrew original.
It is therefore all the more deserving our
attention that the Vet. Lat. follows the inter-
pretation of the Syr. It has: multi non causa
nequitiae non foenerati sunt.
8. This verse begins the admonition not to
be discouraged in well-doing, to which v. 7
formed the transition from the previous
stanza. The first clause of the verse refers
to a case in which the delay blamed in vv.
5, 6 may not be culpable, and the creditor
should be patient and forbearing: and in
regard to charity [in the sense of bestow-
ing alms or benefits, eV \trnxo<Tvvqv; the Alex,
and others read: eV eXerjuoavvrj, "in charity"]
do not defer [delay] him put him not off
to another time ; let him not wait.
9. For the commandment's sake
:
v. io 17.]
ECCLESIASTICUS. XXIX.
149
10 Lose thy money for thy brother
and thy friend, and ' f let it not rust
under a stone to be lost.
11 ''Lay up thy treasure according
to the commandments of the most
High, and /it shall bring thee more
profit than gold.
12 -^Shut up alms in thy store-
houses : and it shall deliver thee from
all affliction.
13 It shall fight for thee against
_E. c.
cir. 200.
*ch. 10.
30.
'Dan. 4.
*7-
Matt. 6.
20.
Luke 11.
41. &
12. 33.
Acts 10. 4.
1 Tim. 6.
t8, 19.
I Matt,
tq. 21.
* Tobit 4. 7, 8, 9, 10, 11. ch. 17. 22.
thine enemies better than a mighty
shield and strong spear.
14 An honest man is surety for
his neighbour : but he that is im-
pudent will "forsake him.
15 Forget not the friendship of
thy surety, for he hath given his life
for thee.
16 A sinner will overthrow the
good estate of his surety :
17 And he that is of an unthank-
b. c.
cir. 200.
Qr.faiU
assist [Syr.: "relieve"] a poor man, and
according to his lack [need, want] turn
him not away empty.] As we understand
the second clause, it may probably point in
the direction of the Rabbinic rule that the
poor should be assisted in a manner conform-
able to their former condition according to
their lack (Kethub. 67 h). The Syr. render-
ing depends either upon a misreading or is a
mistranslation.
10. Lose money through a brother and
[or] & friend, and let it not rust under the stone
unto loss.] "The stone:" the definite stone
that marks the place where the money is
buried. The meaning is : better to lose money
through a friend than by letting it rust. It is
a secondary point that such an expression as
loss by rust is scarcely applicable to silver.
For there might be loss in such manner, or at
any rate considerable deterioration. On the
other hand, the figure of rust as affecting
metals might be transferred from one metal
to another (see the same about rust as affect-
ing the gold of the idols : Ep. of Jer. w. 12,
24). It is of much greater importance and
interest to notice that this verse affords fresh
evidence of the use which St. James made of
Ecclus. For the figure in St. Jas. v. 3 of the
rust as affecting the unused gold and silver is
not found in any other part of Scripture, and
seems derived from our passage. Moreover,
of the two expressions for " rusted " and
"rust" in St. Jas. v. 3, the one (to?, " rust")
which in this signification occurs only in that
place in the N. T. is used in our passage in
Ecclus. (Ico6^t<o), while the other word in
St. Jas. v. 3 (KTtWni "your gold and your
silver are rusted"} does not occur in any other
place in the N. T. nor yet in the LXX., but
only in Ecclus. xii. 1 1. This also indirectly
shews in what general use our book must
have been among the Jews a fact confirmed,
as we have seen, by the numerous Talmudic
quotations from Ecclus. The Syr. has, instead
of "let it not rust under a stone unto loss,"
this : " rather than thou hide it under the stone
or wall." The difference in the two versions,
"wall" (in the Syr.) and "loss" (in the Greek),
we would account for by the latter reading
nntp, while the Syr. read JlVlS? (Jer. v. 10),
"walls." For the divergence the Greek
reading " rust," the Syr. " hide " it is not
easy to offer a satisfactory explanation.
Possibly the Greek translation was not in-
tended to be literal.
11. than gold.'] Rather, "than the gold."
We remember here the better and far higher
direction in St. Matt. vi. 19, 20. The
Rabbis speak of certain things of which
a man enjoys the fruit or interest in this
world, while the capital itself remaineth for
the next (Peah i. 1, and in other places).
Among them although the study of the
Law is said to outweigh all the others the
bestowal of mercy is mentioned (n-'P' , OJ
DHDn in Shabb. 127 a this is applied to
hospitality and visiting of the sick). The
Syr. paraphrases this verse.
12, 13. What a man is to lay up in his
storehouses is not grain, nor fruits, nor any
other source of wealth but alms. This
will prove a preventive against or else a
deliverance from the ill that would otherwise
befall him. The simile is farther developed
in v. 13. When the Vet. Lat. thus para-
phrases v. 12 : conclude eleemosynam in corde
pauperis, et haec pro te exorabit ab omni malo
it may have had St. Luke xvi. 9 in view.
14. A new stanza : Suretiship. Translate :
"A good man will be surety . . . but he
who has lost shame will leave him," in
the sense of deserting him : such an one will
leave the person who has become surety for
him to bear the consequences of his rash
kindness.
15. the friendship.'] Rather, the favours
the kindness.
he hath given his life.] Lit., his soul, in
the sense of " himself." The Svr. omits the
4
verse.
16. the good estate^] Rather, the posses-
sions. The Syr. omits this verse, and para-
phrases i'. 17 in a manner which raises
suspicion of a later revision.
*5
ECCLESIASTICUS. XXIX.
[v. 1 8 24.
. p >- c. ful mind will leave him [in danger]
- ' that delivered him.
18 Suretiship hath undone many
of good estate, and shaken them as a
wave of the sea : mighty men hath it
driven from their houses, so that they
wandered among strange nations.
19 A wicked man transgressing the
commandments of the Lord shall
fall into suretiship : and he that
undertaketh and followeth other
men's business for gain shall fall into
suits.
20 Help thy neighbour according B. c.
to thy power, and beware that thou -
thyself fall not into the same.
21 The ; 'chief thing for life is 7 <ch. 39
water, and bread, and clothing, and 2
an house to cover shame.
22 Better is the life of a poor man
in a mean cottage, than delicate fare
in another man's house.
2? Be it little or much, 'hold thee ''iTim
contented, that thou hear not the
reproach of thy house.
24 For it is a miserable life to
6, 8.
18. of good estate.'] Rather, that were
in a prosperous condition.
shaken tbem.~] Rather, tossed them.
driven from their houses.'] Rather, made
to emigrate [to remove].
strange nations.] Rather, foreign na-
tions.
19. This verse is found in its simplest and,
no doubt, original form in the Vat. God.
It reads: The sinner [the addition in the
A. V., "transgressing," Sec. occurs in H., 248,
Co., Syr., Vet. Lat., and is no doubt a later
gloss] who falleth into suretiship
[perhaps in the sense of purposely incurring
it, throwing himself into it or else even in
the sense of "rashly" doing so] and who
pursueth after improper gains shall
be thrown into judgments [law-sen-
tences]. There is probably not a more diffi-
cult expression in Ecclus. than 8i6>kgov epyo-
XajSeta?, which we have rendered: "who
pursueth improper gains" although with
great doubt. For, assuredly, it does not suit
the context, whether of the previous clause
or of the preceding verses, which throughout
refers to suretiship. If therefore we have not
the courage to give up the usual meaning of
either <5ia>Kcoi> or epyoXafielas, the latter must
at least be taken sensu malo (which it some-
times bears), so as in some way to fit into
the context. But we would venture to
suggest that Slukwv might here be taken as a
law-term" a prosecutor "and epyoXa/Scws
as in the genitive. In that case the words
might be rendered: and who prosecutes
[another] for a contract referring to a
man who first wrongfully or foolishly be-
came surety, and then 'by a law-process
tried to get rid of his engagement. This, if
admissible, would suit the context well. The
Syr seems from its paraphrastic language to
have had difficulty about this verse, and it
inserts between the two clauses what reads
like a later interpretation. The Arab, omits it.
20. On the preceding verse this follows
as a general conclusion and summary: "As-
sist thy neighbour according to thy power,
and (but) take heed to thyself that
thou fall not." The Syr. has instead of
the words in the second clause : " and de-
liver thvself from double." The "take heed
to thyself" (Greek) and "deliver thyself"
(Syr.) may well represent the same Hebrew
word probably (as in the Syr.) the word
nXS, perhaps with the addition of another
verb as in Ps. cxliv. 7, *37*5tni "OVS; perhaps
it read "^L' ; p3 b^n) H>*S. As to the Syr.
rendering " double " for the Greek " that
thou fall not," the former may be a para-
phrastic reference to the punishment into
which such an one might fall, or (as has been
suggested) it may depend on a confusion
between hhlft (the Greek) and ^Q3D (the
Syr.).
21. A new stanza. Utmost moderation is
recommended, so as to be independent of
others.
to cover shame.] Rather, " which cover-
eth shame," conceals what decency forbids
to be in public.
22. Better is the state of life.] Or, the
mode of living, ftius.
in a mean cottage.] Rather, under a-
roof of beams, the opposite of a "ceiled
house."
in another man's house.] Rather, "among
strangers."
23. The second clause, " that thou hear
not," &c. (or rather, and thou shalt not
hear, &c), does not occur in the Vat, the
Sin., nor the Alex., but is found in 248, Go.
The Syr. has: " Whether he (live on) much
or little, no one knoweth : and what he doeth
within his house man does not see it." The
Vet. Lat. has a confused paraphrase.
24. Lit., A wretched life: from
house to house and where one so-
2 5 - 4 .] ECCLESIASTICUS. XXIX. XXX.
151
B. c. go from house to house : for where
*- ' thou art a stranger, thou darest not
open thy mouth.
25 Thou shalt entertain, and feast,
and have no thanks : moreover thou
shalt hear bitter words :
26 Come, thou stranger, and fur-
nish a table, and feed me of that thou
hast ready.
27 Give place, thou stranger, to
an honourable man ; my brother
cometh to be lodged, and I have
need of mine house.
28 These things are grievous to a
man of understanding ; the upbraid-
ing of houseroom, and reproaching of
the lender.
CHAPTER XXX. b.c.
cir. 200.
I It is good to correct our children, 7 and not
to cocker them. 14 Health is better than
wealth. 22 Health and life are shortened
by grief.
HE "that loveth his son causeth chl ^ en
him oft to feel the rod, that p r0 v.
he may have joy of him in the & 23 4 i 3 .
end.
2 He that chastiseth his son shall 0r> ^^
have "joy in him, and shall rejoice of *y*.
him among his ''acquaintance. . /&#'*"**"
3 He that '''teacheth his son griev-*r>eut.
eth the enemy : and before his friends 6 - ">
he shall rejoice of him.
4 Though his father die, yet he is
as though he were not dead : for he
journeth [as one not forming part of the
household but admitted to it : Trapoua'jaei] he
cannot open the mouth.
25. Although all the Codd. have, as in the
A. V., eviels kcu ttothIs, "thou shalt entertain
and feast," it seems absolutely necessary to
adopt the emendation of Bretschneider :
t;evi.o-de\s kcu 7roTiardeis : Thou shalt be
entertained as a guest, and be given
to drink unto ungraciousness = with
ungraciousness, or else, till at last it is made
ungracious " and besides | afterwards ?]
thou shalt hear bitter things about them,"
viz. about thy entertainment and drink. The
Syr.: "thou art a sojourner ( = fjevie Is ?), and
thou shalt drink contumely."
26. The verse expresses what is virtually
said to such an one : "Go bye (along), so-
journer, prepare a table, and if there
is anything in thy hand (if thou hast
anything) give me to eat" (entertain me).
It is thy turn now, "give and take," as
men say.
27. Lit.: Go out, sojourner, from the
face [or presence] of glory; probably in
the sense of the A. V. Fritzsche explains :
" Go away from this glory, which is not meant
for thee [this seems strained] my brother
has been received as a guest. (I have; need
of the house."
28. Lit.: upbraiding of a house
that is, as Fritzsche explains, connected with
one's being in a house" and reproach [or
disgrace] of a creditor." These are the
two things which a man of sensibility feels
grievous: the one inside the house, when
things are cast up to him and he has intima-
tion to leave ; the other outside the house,
when he is harassed and importuned and put
to shame by a creditor. The reference, it
need scarcely be said, is to a poor man but
one of intelligence and education.
CHAPTER XXX.
This chapter, which in its present position
in the Vat. and other Codd. is misplaced (see
the remarks in the sequel), naturally arranges
itself under the two headings : " About
Children" (yv. 1-13) and "About Health"
(i"v. 14-20). Each of these sections begins
with the heading just mentioned. But there
is a third stanza added Qw. 21-25) on joy
of the heart, which belongs to the second
section, and is connected with v. 16 b.
1. Lit., "will continue to him
strokes."
in the end.] Rather, "at last." Comp.
Prov. xiii. 24, xxiii. 13, xxix. 15.
2. Be that chastiseth.'] Perhaps better,
correcteth, or disciplineth.
shall have joy [or advantage] ; and shall
rejoice of him.] Better, and shall glory
in him. For the construction comp. LXX.
Ps. xlviii. (xlix.) 6 ; Prov. xxv. 14 : Rom. v. 2.
3. grieveth.] Rather, "maketh jea-
lous." The second clause differs only
slightly from v. 2 h.
4. Lit., "his father died, and as if
be had not died," &c. The Syr. has:
"and he is companion (associate, fellow ==
~Di"l; the expression is = the Heb. 7 PIS,
. T ,
which the Targum renders : 7 K"Gn) to him
that is not dead." The Syr. seems to repre-
sent the Hebrew more faithfully than does
the Greek. The meaning is: the father is
i5
ECCLESIASTICUS. XXX.
[v. 5-
-12.
B.C. hath left one behind him that is like
cir. 200. , . , r
himselr.
f p s . 123. 5 While he lived, he ^saw and re-
3.6. joiced in him : and when he died, he
was not sorrowful.
6 He left behind him an avenger
against his enemies, and one that
shall requite kindness to his friends.
7 He that maketh too much of his
son shall bind up his wounds ; and
his bowels will be troubled at every
cry.
8 An horse not broken becometh B- c.
headstrong : and a child left to him- - :
self will be wilful.
9 Cocker thy child, and he shall
make thee "afraid: play with him, 11 Or, asto-
and he will bring thee to heaviness.
10 Laugh not with him, lest thou
have sorrow with him, and lest thou
gnash thy teeth in the end.
11 ^Give him no liberty in his d ch - 7- 23-
youth, and wink not at his follies.
12 Bow down his neck while he is
not really dead, for he continues in his son.
This and the following verse cast light on
one of the great consolations and hopes which
the writer entertained in regard to death :
continuance in one's children.
5. The words " in him," omitted in the
Vat., are found in 248, Co. The Syr. has:
"saw him and rejoiced." The Vet. Lat. has:
i<idit, et laetatus est in illo. We may therefore
conclude that the pronoun was in the original,
although probably in the same order as in the
Syr. The omission in the Vat. may have
been due to a wisli to give the statement a
more general form.
6. Compare here the previous remarks in
the note on v. 4. The Syr. probably
rightly inverts the clauses.
7. He that maketh too much of.'] Better,
he that treateth him indulgently
(molliter et leniter) : Trepiyj/vxcov which the
Vet. Lat. curiously resolves into two words,
pro animabus (filii). The Syr. rightly repro-
duces what probably was in the original :
P.3BO, as in Prov. xxix. 21 (a verse which is
differently understood in the LXX.). In
Ber. R. 22 (on Gen. iv. 6) we read that he
who in his youth indulgently treats (in-
dulged) his (evil) inclination (m"> riX jMSDB>
WVlWn), his end (will be) that it will rule
over him in his old age ; referring to Prov.
Xxix. 2 1.
From this it would appear that when the
LXX. translated Prov. xxix. 21 by m Kara-
(nraTaXa /c 7raio\5y, " he that liveth wantonly
from a child," they only followed an ancient
Jewish tradition in their identification of
n?y, ' his servant," with \fS) t " his inclina-
tion," since the same explanation as in Ber. R.
22 also occurs in Sukk. 52 . The other
mistranslation in the LXX. : " and in the end
shall grieve over himself," for the Hebrew
fOD njrP (erroneously rendered both in the
A. V. and the R. V., following Jewish com-
mentators : " shall have him become a son ")
is the same as in the Syr. (which agrees with
the LXX. in the whole clause). The Targum
has : " he that indulges [his inclination ?]
from his youth shall become a servant [to
it?]." But in later Hebrew the word JUO
was understood as meaning : " to lift oneself
up," " to be lord or master." The interest
of the subject will excuse this digression.
shall bind up his wounds.] I.e. he shall
have such wounds to bind up. Hence the
Syr. paraphrastically : " his wounds shall in-
crease." The subject is the indulging father
(so also in the Syr.) and not the indulged son.
and his bowels.'] The Syr. rightly explains,
"the heart."
is troubled at every cry.] Whether of
his son, or more probably, that caused by
him. The Syr. has : " shall empty out."
Perhaps the Hebrew had tenj Wl P1J53J,
as in Is. xix. 3, where the LXX. renders
rapa^dijo-erai (as in our verse) to ivvtvpa iv
aiirols.
9. Cocker thy child.] Rather, tend as a
nurse thy child. The Syr. has " instruct."
Possibly the Hebrew word was JOX, which
the LXX. renders by our Greek word in
Lament, iv. 5 (comp. Heb. Numb. xi. 12),
and which means " to tend," " to bear " (as a
child is borne ; comp. Is. Ix. 4), and also " to
train," " educate," " guide " (so repeatedly in
the O. T.). The second part of clause 1 the
Syr. translates : " lest thou be put to shame,"
possibly a paraphrastic rendering dependent
upon the translation of the first word. The
Greek means that by such dealing on the
part of a father the son will come to bring
terror and shame upon him. Fritzsche q uotes
from Solon : liberis ne arrideas, ut in posterum
non fleas.
11 b and 12 a are placed in the Vat. after
v. 13, probably by mistake of a transcriber.
They are omitted in the Alex., C, and other
Codd. They must be restored from H.,
248, Co. They are also in the Syr. and the
Vet. Lat. Verse 12 d is wholly omitted and
restored from H., 106, 248, Co., Vet. Lat.
-^3.]
ECCLESIASTICUS. XXX.
*53
B.C.
cir. 200.
Of health.
young, and beat him on the sides
while he is a child, lest he wax
stubborn, and be disobedient unto
thee.
an(
so
bring
sorrow to thine
heart.
13 Chastise thy son, and hold him
to labour, lest his lewd behaviour be
an offence unto thee.
14 Better is the poor, being sound
and strong of constitution, than a rich
man that is afflicted in his body.
15 Health and good estate of body
are above all gold, and a strong body
above infinite wealth.
16 There is no riches above a
sound body, and no joy above the joy
of the heart.
17 Death is better than a bitter
life or continual sickness.
18 Delicates poured upon a mouth
shut up are as messes of meat set
upon a grave.
19 ^What good doeth the offering
unto an idol ? for neither can it eat
nor smell: so is he that is "perse-
cuted of the Lord.
20 He seeth with his eyes and
groaneth, -^as an eunuch that em-
braceth a virgin and sigheth.
21 -^Give not over thy mind to
heaviness, and afflict not thyself in
thine own counsel.
22 The gladness of the heart is the
life of man, and the "joy fulness of a
man prolongeth his days.
23 Love thine own soul, and
comfort thy heart, remove sorrow
far from thee : 7 'for sorrow hath
B.C.
cir. 200.
e Bel and
Dragon 7.
11 Or,
afflicted.
f ch. 20.
4-
Z Prov.
12. 25.
& 15. 13.
& 17. 22.
II Or, exul-
tation.
!t 2 Cor. 7.
10.
13. Chastise.] Better, "discipline thy
son;" "hold him to labour." Gaab and De
Wette : " labour with him," " take pains
with him ; " see xiii. 4.
leivd behaviour.] Rather, shameful be-
haviour: "be an offence to thee," Vat.
TTpoo-Ku-^rj]] A., C, and other Codd., Trpocr-
Ko-^/rji. The alterations in the Syr. seem of
little importance.
14. This verse begins the second stanza,
" concerning health." The first clause lit. :
"better one poor, sound and strong
of constitution."
15. and good estate of body.] Rather, a
good constitution. The Syr. differs
slightly perhaps correctly, perhaps explana-
tively. In the second clause it has: "and a
good spirit above pearls " (viz. " I have loved "
this in the first clause). The sentiment
expressed in this verse is farther developed
in 16 b, where the Syr., however, has: "a
good heart."
17. After " a bitter life," H., the Syr., and
Vet. Lat. insert: "and eternal rest then."
This was undoubtedly in the original.
Possibly the words were omitted for "dog-
matic reasons. The construction Kpeicrcrcov
vnip, which in Ecclus. occurs only in this
passage, is found in the LXX., in 3 Kings
xix. 4, and in Ps. xxxvi. 16, Ixii. 4, lxxxiii. 10.
These are the only passages in the Psalms in
which the word occurs. In the other twenty-
eight passages in the LXX. the construction
with Kpe'io-o-oov is different, as also in the
other three passages in Ecclus. in which it
occurs = 'D niD. In the N. T. this con-
struction does not occur.
18. For "poured" (better, "poured
out ") the Syr. which the Vet. Lat. follows
reads " covered." May there have been a
confusion between HDD and "]DJ ? At the
same time 248 (which Co. follows) has also
Kk\c icrpeva.
19. That the second clause of v. 18
refers to heathen practices, appears from
i'. 19 a, b. In clause c the marginal rendering,
" afflicted " (viz. by sickness), gives the right
meaning. The Syr. paraphrases it : " so is
he who has wealth and [but] does not use it."
20. At the close of the verse the Syr.
adds : " But the Lord shall avenge it with
His hand," perhaps a marginal gloss. But
H., 23, 55, 68, 106, 253, 254 have (perhaps
after the Syr. ?) : ovtus 6 -aoiwv ev fiLa tcpi/iara,
interpolated, not unnaturally, from xx. 3.
21. This verse begins the third stanza,
which connects itself with v. 16 b (if not, ac-
cording to the Syr., with 1 5 b). From what
directly affects the body the writer passes to
what influences it through the mind. It is
probably to this verse that the Talmud refers
when it quotes as from Ben Sira (what we
also find although there probably from
Prov. xxvii. 1 in St. Matt. vi. 34) : "Sorrow
not the sorrow of the morrow, for thou
knowest not what a day may bring forth ;
perhaps to-morrow he is no more, and so he
shall be found sorrowing over a world which
is no longer his" (Sanh. 100 b; Yebam. 63 b).
Similarly we read (Ber. 9 b), "Suffice sorrow
in its hour " (i.e. when it comes) ; and (Jer.
Abh. Z. 39 ), "The sorrow of the hour
(immediate sorrow) is sorrow."
23. thine own soul = thyself. The Talmud
quotes here as from Ben Sira : " Let not care
i54
ECCLESIASTICUS. XXX. XXXI. [v. 24-25.
killed many, and there is no profit
therein.
24 Envy and wrath shorten the
life, and carefulness bringeth age
before the time.
2C "A cheerful and good heart will B.C.
have a care of his meat and diet.
[anxiety, sorrow] come into thy heart, for
care [anxiety, sorrow] hath killed strong
men" (in another place, " hath killed many ").
(Sanh. 100 Z>.)
24. From sorrow the writer passes to other
noxious affections of the mind.
25. The chapter closes with what in all
the Greek MSS., except 248, which has it in
its right place, stands as xxxiii. 13. In the
Syr., which is followed by the Vet. Lat., it is
in its right place. Translate: "A heart
noble [liberal? probably in contrast to
v. 24] and good [cheerful?] at [over: see
Winer, pp. 349-351] meat [meats] will
give heed to [attend to have a care of]
the food." As we understand it, a man free
from envy and anger and cheerful at table will
enjoy his food, and it will do him good. Thus
this sentence is not abrupt, but in strict con-
nexion with the preceding context, which
treats of health and how to promote it. Fritz-
sche (whose interpretation alone we will men-
tion) understands it to mean that a liberal heart
and one that feels cheerily disposed at meat
will have a care for the food in the sense of
seeing to it that there be not any stint he
will not be niggard as regards meat. But
this would abruptly introduce what is in no
way connected with the preceding context.
Fritzsche himself refers to the use of emfie-
\ovaai avrod for vby W nDfa* in Gen.
( T T * " T ' T
xliv. 2 1 [and the expression is not used in the
LXX. in that sense in any other place : in
Ecclus. it occurs only in our verse]. But
this surely means, " I will pay attention to
him," and cannot in any wise lead to the
interpretation which Fritzsche would give to
our verse. The Syr. has : " (he that is of)
a good heart has much meat, and all that he
eats mounts into body." This phrase repre-
sents the Rabbinical IQIJ b]} D^>y ('Abhoth
de R. Nathan,' ed. Schechter, p. 82 a). The
Vet. Lat. seems to have been ambitious of
imitating this, although it omits the second
clause of the Syr., which indeed may have
been only a gloss. It has : " splendid urn cor
et bonum in epulis est: epulae enim illius
diligenter fiunt" We mark that the Syr. is
here not followed by any Greek MS. not
even by 248. 1
As regards the inversion and wrong order
in the Greek MSS., not only of v. 25, but in
1 In regard to what follows after this, see
the note on p. 32 of the General Introduction.
CHAPTER XXXI.
I Of the desire of riches. 12 Of moderation
and excess in eating, or drinking wine.
the following chapters, a few remarks may
here be in place.
The Greek MSS. (with the exception of 248,
the " unus vetustus codex" cited by Nobilius)
proceed from ch. xxx. 24 to ch. xxxiii. 16,
*' as one that gathereth." This is continued
till xxxvi. 11, "Gather the tribes of Israel
together ; " after which follow xxx. 2 5 to
xxxiii. 16, " I awaked up last of all," when the
rest of xxxvi. 1 1 is taken up, slightly altered.
It is evident that this must have proceeded
from a misplacement of the sheets in the
archetype of our Greek MSS. Such an
accident was more likely to remain uncor-
rected in a book like the present, than in
any of which the matter was more strictly
continuous. Hence it happens that a similar
case has occurred in the Greek of the Book
of Proverbs ; that another transposition is
found in many of the MSS. of the Aethiopic
version of Ecclesiasticus ; and yet another in
a British Museum MS. of the same version.
On a similar transposition in the ' Mostellaria'
of Plautus see Ritschl, 'Parerga Plautina/
There, as here, the copyists endeavour by a
slight alteration to conceal the abruptness of
the transition. While the transposed order
is found in the versions clearly derived from
the Greek (Syr. Hexaplaris, Aethiopic, Arme-
nian, and Coptic), with the exception of the
Old Slavonic, the Vetus Latina and Peschitto-
Syriac exhibit that followed by the A. V.,
and clearly shewn by internal evidence to be
correct. This was also exhibited in the Com-
plutensian edition. Owing doubtless to the
authority of the Vulgate (into which the Vetus
Latina had been received), it was followed
in early editions of the LXX.. and in the
versions of Castalio and Tremellius. It is a
sign of the general neglect into which the
book had fallen that Fritzsche (p. 169) can
claim to be the first person who, on critical
grounds, has adopted this as the right order.
CHAPTER XXXI.
This chapter naturally connects itself with
the last stanza of ch. xxx. The somewhat
Epicurean tone of the latter is now to a
certain extent modified, although rather by
the moral which prudence would suggest
than by the higher principles which true reli-
gion would inspire. The general subject of
the chapter is the wise use of wealth and of
what it procures or offers. A stanza of seven
verses in depreciation of too great a desire for
wealth, since most serious dangers are otten
!! Or, A
noble.
v. i 7-]
ECCLESIASTICUS. XXXI.
i55
B.C.
cir. 200.
WATCHING for "riches con-
sumeth the flesh, and the
care thereof driveth away sleep.
2 Watching care will not let a man
slumber, as a sore disease breaketh
sleep.
3 The rich hath great labour in
gathering riches together ; and when
he resteth, he is filled with his deli-
cates.
4 The poor laboureth in his poor b. c.
estate ; and when he leaveth off, he is -1 ^
still needy.
5 He that loveth gold shall not be
justified, and he that followeth cor-
ruption shall have enough thereof.
6 '''Gold hath been the ruin of*ch. 8. :
many, and their destruction was
present.
7 It is astumblingbloclc unto them
involved in its acquisition Quv. 1-7), is
followed by another of four verses (vv. 8-1 1)
in praise of him who, while in the possession
of wealth, has escaped its perils. The tempta-
tions of wealth, especially in the pleasures of
the table or else thoughts of the greed after
wealth and the other greed to which it so
often leads suggest stanzas 3 and 4, again
respectively of seven and four verses (y-v. 12-
18 and 19-22). In the first of these modera-
tion at table is recommended, while in the
second the wisdom of such temperance is
shewn. Similarly, in a stanza of six verses
(25-30), moderation in wine is enjoined. This
stanza is prefaced and followed by what
together forms a stanza of three verses Qw.
23, 24 + v. 31), of which the object is not
advice as to our own conduct in regard to
food and drink, but as to our conduct towards
others in these respects Qw. 23, 24), and as
to liberality in providing banquets, and in
v. 31 as to our bearing towards others at
wine-parties.
1. Watching for riches.'] Rather, "the
sleeplessness of wealth." (Arm., Lat.),
i.e. the sleeplessness which is caused by it. So
Anacreon (Stobaeus, ' Flor.' iii. 241) called a
talent a "gift which necessitates sleeplessness"
(Siopeaz/ r/ avayKu(i dypvnvtlv}. Similarly
the Syr., " watching consumeth the flesh of
the rich." Apparently "iC'y and T'C'J? were
different punctuations.
2. The second clause in the Greek should
be rendered: and sleep waketh up a
sore disease; or (with a few MSS.)"and
a sore disease waketh up sleep." The Syr.
rendering, "rejecteth," makes it likely that
the Heb. here was riJE> pp\ We believe the
reading of the best MSS. to have been original.
Probably the whole sentence was a descriptive
clause of the dypvirvla nXovrov (or rather
ttXovtos) which forms the subject of the last
verse: "it is a watching care which driveth
away sleep; a sore disease which refuseth
slumber." We thus avoid the tautology of
the present rendering of the first clause. The
Syriac rendering for dypvirvia, " food," seems
difficult to account for, except as a corruption
of mamun, " wealth."
3, 4. A contrast between the labours of the
poor and rich. The parallelism suggests that
ev crvvaycoyfj xpripdroiv ls n t " t collect
wealth" (Syr., Fritzsche), but, "owing to
the accumulation of his property," he
had to pull down his barns to build greater
ones (De Wette). Compare Marcus Aurelius,
v. 12. The latter half of the verse represents
the time when he says to his soul, " Eat,
drink, and be merry." On the other hand,
the poorlabours, " owing to the decrease
of his living," for the opposite reason: and
at the end, " after sparing and labouring leaves
not even enough for his burial " (Aristophanes,
' Plutus,' 557). The following verses are
quoted from Ben Sira in the Talmud: "All
the days of the poor are evil, Ben Sira says,
even his nights. His roof is amongst the
lowest of the rooves ; and his vineyard at the
top of the mountains; the rain of other
rooves [flows] down upon his ; and the soil of
his vineyard [falls] down to other vineyards "
(Babh.B. 146^; Sanh. ioo; Kethubh. no).
5. he that followeth corruption shall have
enough thereof.] For "thereof" (Alex.) the
best MS. has "himself." "Corruption" is
variously taken to mean "the corruptible"
(Luther, Fritzsche), or " that which leads to
corruption " (Baduellus, who compares Gal.
vi. 8). In both cases the parallelism is lost.
The Syriac has : " he that pursueth wealth
shall be led astray thereby ; " whence Grotius
conjectured didcpopov oAio-^/;o-erot. The
first of these corrections (which perhaps should
rather be dSidrpopov) we are inclined to accept.
Instead of the second, we think it more pro-
bable that V^W was a false reading for rut?*,
of which, perhaps, the last letter was lost in
the Greek translator's copy. Avtov was
perhaps altered variously to avros and atn-r)?
when Bmcpdopdv was written ; compare the
Coptic rendering, " he that pursueth it shall
be filled with corruption."
6. Gold hath been the ruin, <&Y.] Rather,
"many have been delivered unto ruin
for the sake of gold, and their de-
struction came in their face." The
verse (as the Syriac shews) means, they
perished for all their gold could do; it could
156
ECCLESIASTICUS. XXXI.
[v. 8-14.
B.C.
cir. 200.
c Luke 6.
24.
that sacrifice unto it, and every fool
shall be taken therewith.
8 'Blessed is the rich that is found
without blemish, and hath not gone
after oold.
9 Who is he ? and we will call him
blessed : for wonderful things hath he
done among his people.
10 Who hath been tried thereby,
and found perfect ? then let him
glory. Who might offend, and hath
not offended ? or done evil, and hath
not done it ?
1 1 His good shall be established,
and the congregation shall declare his
alms.
12 If thou sit at a bountiful table,
^"be not greedy upon it, and say not,
There is much meat on it.
13 Remember that c a. wicked eye
is an evil thing : and what is created
more wicked than an eye ? therefore
it weepeth 'upon every occasion.
14 Stretch not thine hand whither-
soever it looketh, and thrust it not
with him into the dish.
B.C.
cir. 200.
d Ps. 141.
4-
Prov. 23.
I| 2. 3-
Ch. 37. 2Q.
II Gr. open.
not thy
throat
upon it.
e Matt.
6. 23.
& 20. 15.
II Or,
before
every
thing that
is pre-
sented.
not prevent the most direct and obvious evils
happening to them. Cp. Prov. xi. 4, 28.
7. unto them that sacrifice unto it, <&JY.]
"With this expression commentators compare
Ephes. v. 5, " nor covetous man who is an
idolater." The Syriac gives us an easier
figure: "Riches are a stumbling-block to
fools, and whosoever strays therein stumbles "
(or " is overthrown thereby "). The words
representing "them that sacrifice" and "fool"
have changed places. It is probable that the
Syriac order is right, and that the Hebrew
word was "Oy, misread by the Greek 131?;
the literal meaning would then be, "Riches
are a stumbling-block in the way of fools, and
every [one] that passeth by stumbles thereon."
"Servus fit rei cui imperare debet" (Grot.).
8. hath not gone after gold.~] Has guided
it instead of being guided by it.
10. then let him glory.'] Lit., let it be
for a glory unto him. In the first clause
the Greek seems to be more correct than the
Syriac: "who has clung to it and hath peace?"
The author probably used the Aramaic verb
P"Q for " to try," misread by the Syrian \)21,
" to cleave ; " while the rest may be explained
from the various punctuations, DX' ; and i&'\
11. His good.] The possession thereof
will be secured him.
his alms.] Here more probably his righ-
teousness.
12. Third stanza: on moderation at table.
The Latin has the heading de continentia. The
author has in mind Prov. xxiii. Compare the
precepts on eating in ' Massekheth Kallah,'
p. 17^; 'Derekh Erets' (ed. Tawrogi), p. 29 ;
and Musonius ap. Stobaeum, i. 369, 45.
12-18. On temperance.
12. bountiful.] Rather, plenteous.
the level of it ").
be not greedy.] Lit., open not thy
throat. The author seems to be merely
interpreting the phrase in Prov. /. c. 2, "put a
knife at thy throat." The warning is probably
not so much against greediness, as against
making any remark.
There is much \_meat] on it.] The ye
is idiomatic, and represents our " What a
lot!" (Kiihner, 'Grammar,' ii. 733.) The
Syriac, "it is not enough for me," is charac-
teristic. The praising of the food in Oriental
countries is done by the host ; the mere act of
admiration by anyone else would be regarded
as dangerous. See Lane, ' Modern Egyp-
tians,' i. 315: "When a person expresses
what is considered improper or curious
admiration of anything, he is generally re-
proved by the individual whom he has thus
alarmed;" and especially ibid. 183, when any
one is invited to partake of a meal, " he must
reply if he do not accept the invitation,
' Heneeiin ' (' may it be productive of enjoy-
ment '), or use some similar expression ; else
it will be feared that an evil eye has been cast
upon the food." Various remedies for the
effects of such a phrase as " how pretty ! "
QcaKov -ye) are given in the former passage.
13. Remember that a wicked eye is an evil
thing.] Syr., " that God hates (D'rfru SUK')
an evil eye." The Greek text has perhaps
toned down this powerfid expression.
therefore it iveepeth upon every occasion.]
Rather, of the whole countenance.
The thought is rightly explained by Fritzsche :
as a sign of its wickedness, or in punishment of
it, it alone of the whole countenance weeps.
In Greek and some other languages SaKpvu,
k\uco are identified with being punished.
14. whithersoever it looketh.] " Whatever
thou seest," according to one MS. and the
Syr. ; and this would be a more natural ex-
pression than that in the text. It is not
unlikely, however, that we should render
(with Grotius) "wherever he looketh" [i.e.
the master of the feast] ; and with this agrees
v. i5-
]
ECCLESIASTICUS. XXXI.
i57
B.C.
cir. 200.
15 Judge of thy neighbour by thy-
self: and be discreet in every point.
16 Eat, as it becometh a man, those
things which are set before thee; and
devour not, lest thou be hated.
17 Leave off first for manners'
/ch. 37. sa fc e / an( J be not unsatiable, lest
29. rr
thou offend.
18 When thou sittest among many,
reach not thine hand out first of all.
19 A very little is sufficient for a
1 Or, and man we ]i nur tured, "and he fetcheth
l tet ft not j 1 1 1 1
puffing not his wind short upon his bed.
"blowing. 20 Sound sleep cometh of mode-
rate eating : he riseth early, and his B. c.
wits are with him : but the pain of cl L^ Cfc
watching, and choler, and pangs of
the belly, are with an unsatiable man.
21 And if thou hast been forced to
eat, arise, go forth, vomit, and thou
shalt have rest.
22 My son, hear me, and despise
me not, and at the last thou shalt find
as I told thee : in all thy works be
quick, so shall there no sickness come
unto thee.
23 ^ Whoso is liberal of his meat, ^Prov.
men shall speak well of him ; and 22 ' 9 "
the latter part of the verse : and press not
with him [i.e. come not into conflict with
him] in the dish (as it should be ren-
dered).
15. Judge of thy neighbour :] Lit., the
things of thy neighbour, i.e. his wishes.
Compare Tob. iv. 15 (Fritzsche), and the
phrase nan L ,V \TMH B> % n (Kallsh, /. c).
and be discreet in every point.] Rather, on
all occasions. The clause is omitted by the
Syr. and Vet. Lat, but seems half-apologetic
for the minuteness and apparent triviality of
these precepts.
16. as it becometh a man.] Lit., like a
human being; but the original was pro-
bably B^fcO, "like a man." Lat. quasi homo
frugi ; rather, a grown man, avrjp (Bar-
hebraeus). Aia/jLacrao-dai (devour) must refer
to some childish and offensive way. The word
is used by the comedian Apollophanes (Kock,
' C. A. F.' p. 798 ; compare Aristophanes,
'Vespae,' 780) of a prolonged mastication.
The opposite vice would be Karaine'iv. Similar
precepts in Kallah, /. c. : " ne comedat cunctis
digitis ; ne ingerat manum ori suo ; ne bibat
dum os eius plenum est." The first of these
is to avoid the appearance of gluttony ; the
latter two, to avoid giving offence.
17. Leave off first for manners' sake.] A
most successful translation.
18. These precepts will be illustrated by
Lane, I.e., 183: "The master of the house
first begins to eat ; the guests or others
immediately follow his example : . . . when only
one dish is placed upon the tray at the time,
each takes from it a few mouthfuls, and it is
quickly removed to give place to another."
19. The gloss vinum, which appears in
the Vet. Lat. (" a little wine "), apparently at
an early period supplanted the text; since
Clem. Alex. ' Paed.' 2, 2, quotes the verse
with oivos only. Comp. Prov. xiii. 24.
20. Sound sleep. ,] Lit., sleep of health.
of moderate eating.] Lit., upon a mode-
rate stomach. Similar observations in
Horace, 'Sat.' ii. 2, 81 (Fritzsche). Syr.:
" with a man that is of moderate habit's ; "
and the word " man " seems recommended by
the second clause.
21. arise, go forth, and vomit.] According
to the better reading, rise up in the
middle, i.e. of the banquet; fiaronopwv =
peo-ibv, " being in the middle of a meal " (so
Arm.). Syr., " remove thyself from the midst
of the throng ; " and so the Vet. Lat., surge e
medio. Which of these two was the meaning
of the original, " Rise from the midst of the
party " or " of the meal," is not certain ; nor
is the difference very great. Compare Lane,
/. c, p. 187 : " Each person as soon as he has
finished says, ' Praise be to God,' and gets
up without waiting till the others have done."
Fritzsche's paraphrase, "rise up and take a
good walk," can scarcely be a serious explana-
tion. The addition "vomit" (248, Co., and
Lat.) is a suggestion of the purpose for which
any one would rise; a suggestion drawn, we
may hope, from Roman rather than from
Hebrew customs. Compare the well-known
place, Cic. 'ad Att.' xiii. 52, j, of Caesar:
/jltikov agebat ; itaque et edit et bibit ahews
(" he intended to take an emetic after dinner,"
Watson). Yet it may be merely a ductography.
22. quick.] Rather, active. Syr., " hum-
ble ; " probably an improvement. Fritzsche
connects this activity with the supposed
advice of the last verse.
23. liberal of his meat.] "Qui laute vivit
seu largiter dat epula," Schleusner. Syr., "A
good eye that is good upon bread is blest,"
perhaps " contaminating " the text from Prov.
xxii. 9.
men shall speak well of him.] Lit., lips
shall bless. ' Abhoth de R. N.,' p. 68 b:
i58
ECCLESIASTICUS. XXXI.
[v. 24-
B. C.
cir. 200.
* Isai. 5.
22.
i Judith
13. 2, 8.
the report of his good housekeeping
will be believed.
24 But against him that is a nig-
gard of his meat the whole city shall
murmur ; and the testimonies of his
niggardness shall not be doubted of.
25 Shew not thy /,; valiantness in
wine j 'for wine hath destroyed
many.
26 The furnace proveth the edge
by dipping : so doth wine the hearts
of the proud by drunkenness.
27* Wine is as frpod as life to a B-C.
r 1 1 11 1 1 Clr - 2 -
man, if it be drunk moderately : what
life is then to a man that is without I5- s "
wine ? for it was made to make men rov - 3-
D, 7.
glad.
28 Wine measurably drunk and
in season bringeth gladness ot the
heart, and cheerfulness of the mind :
29 But wine drunken with excess
maketh bitterness of the mind, with
brawling and quarrelling.
30 Drunkenness increaseth the rage
" Three things endear a man to the world: an
open hand, a spread table, and lei'itas capitis."
of bis good housekeeping.] Rather, of his
goodness (lit., "beauty"). Syr., "and a
good witness," mistaking nh-10 for HZl'lD.
24. Omitted in the Syr., owing to the
homoeoteleuton.
him that is niggardly.'] Mistaken by the
Vet. Lat. in neqaissimo pane, somewhat natu-
rally. The verse is a reminiscence of Prov.
xi. 25. Cp. sup. xiv. 10.
25-31. On wine.
25. Shew not thy t'aliantness.] From Isa.
v. 22.
wine hath destroyed.] Syr., " old wine ; "
the original therefore varied the word in the
clauses {e.g. j" and ~lE>!"l).
26. The furnace proveth the edge by dipping.]
The interpretation of this verse offers some
difficulties. Commentators seem to confuse
two processes, the testing of gold and silver
(with which the effect of wine is compared
by Theognis, v. 499, ed. Bergk), and the
dipping of red-hot iron in water to give it
temper. As described in ' Encycl. Metropol'
viii. 408 b, in the latter process the steel is
first heated and immersed to give it hard-
ness, and a second time to give it temper.
The degree of hardness attained is judged of
(in the second process) by the colour which
the metal takes in the several stages of the
heating (ibid.). The verse might allude to
this latter fact, and we might construe, " The
furnace tests the hardness by colouring,"
with which the latter clause, "so doth wine
the hearts of the proud by fighting " (jv. infra),
might be brought into agreement. At the
same time it is very improbable that any
such technicality is alluded to ; and we have
reason to suspect some mistranslation. The
Syriac has : " As the furnace trieth the work
of the goldsmith, even so is wine the provoker
of sin." The second clause in the Greek is
variously read, Kap8iav vnepr](puvcov (Clem.
Alex.) ; Kcipdias iv pdxO vTreprjrpdvoiv (Vat.) ;
iv Kap8ias Kai iv p.ayr\ (155); iv K.ap8i.q vneprj-
cpdvav iv p.idj] (248, Co.). It would appear
that Kap8ias and iv p-axu are various transla-
tions of mpn (or 21p) ; and that the Syriac
as well as the Greek versions go back to an
original j"HT Hip j" p, "so doth wine the
heart of the proud." As the colour of the
steel is brought out by the furnace, so the
inherent pride is brought out by wine. In
'Abhoth.' p. 68 b (ed. Schechter), wine is
mentioned as one of the three things by
which men are tested.
Fritzsche interprets the second clause
(which he renders " so doth wine the hearts
in the strife of the proud "), " according as
the person who has drunk keeps cool or
otherwise."
27. as good as life.] Syr., "like living
water." DT! *D3 for DTI 103 ?
what life is then.] Rather, is there.
Similarly Panyasis (ap. Stob. ' Flor.' i. 364)
says, " That man seems not to me to live
who, abstaining from wine, drinks another
beverage."
These sentiments were perhaps natural at a
period when there were practically no drinks
known save wine and water ; comp. Virg.,
' Georg.' i. ad init.
28. bringeth.] Lit., is. The Syriac trans-
poses iv K.aipu> into the first clause, rendering
it " good times."
29. bitterness of the mind.] The Syr. has
"pain, poverty, and headache." The verse
should rather have been rendered, Bitter-
ness of soul is wine that is drunk
with excess mid brawling. The mean-
ing of the last word, avrnrTapaTt. (" quarrel-
ling "), is not clear; in xxxii. 30 it can be
rendered "stumbling." Arm. (here), "op-
position;" Fritzsche, "mutual assaults." In
'Abhoth de R. N.,' p. 109, wine is reckoned
among the seven things of which a little is
good, and a large amount harmful. Compare
Theognis, w. 509, 10.
30. Drunkenness increaseth the rage of the
fool till he offend^ Syriac, " Too much wine
v. 3i-
.] ECCLESIASTICUS. XXXI. XXXII.
J 59
B.C.
cir. 200.
of a fool till he offend : it diminisheth
strength, and malceth wounds.
31 Rebuke not thy neighbour at
the wine, and despise him not in his
mirth : give him no despiteful words,
and press not upon him with urging
him [to drink.]
CHAPTER XXXII.
I Of his duty that is chief or master in a feast.
14 Of the fear of God. 18 Of counsel. 20 Of
a ragged and a smooth way. 23 Trust not
to any but to thyself, and to God.
IF thou be made the master [of a . c.
feast,] lift not thyself up, but be C1 !lff
among them as one of the rest ; take
diligent care for them, and so sit down.
2 And when thou hast done all
thy office, take thy place, that thou
mayest be merry with them, ana
receive a crown for thy well ordering
of the feast.
3 Speak, thou that art the elder,
for it becometh thee, but with sound
judgment j and hinder not musick.
maketh a stumbling to the fool." This we
accept, supposing the Hebrew of the last words
to have been b)V2D h'D^h nnn'y, misread
by the Greek translator "ch ?*D3 rniiy.
and maketh wounds.'] Lit., and addeth
wounds (*|D*),. almost "and multiplieth
wounds " (Syr.).
31. at the wine!] Lit., at the wine-
party.
with urging him to drink.] Rather, with
a demand for repayment (Lat., Arm.).
Gp. xxix. 28. As, however, the Syriac has
" before men," it would seem that we must
accept a-navTr)(jii. (248, Co.) as the true
reading: rendering "and wrangle not with
him openly."
CHAPTER XXXII.
The admonitions of ch. xxxi. in regard to
feasts naturally lead to others concerning the
bearing of those who either preside at a feast
the hegemon or symposiarch or at least
occupy a prominent position in it (to. 1-6).
This again gives rise to admonitions as to the
conduct of younger men (in another stanza of
six verses: w. 7-12). The more serious
tone which the writer has gradually adopted
leads, in a third stanza of six verses (to. i 3-1 8),
to the admonition to be guided by the fear of
the Lord and the counsel of wise and expe-
rienced men. Substantially the same is the
subject of the last stanza (also of six verses :
*w. 19-24), although it is presented in a more
epigrammatic form. Thus the chapter con-
sists of four stanzas, each of six verses. The
transition from the First Part of the chapter
(yv. 1-12) to the Second Part, which em-
bodies both the more general and the more
religious part of these admonitions, is clearly
marked (see the note on v. 13).
1. the master [of a feast].] Appointed by
lot or election in the companies described by
the Classics (e.g. Pollux, vi. n). See Wet-
stein on St. John ii. 9, who cites from Plu-
tarch's ' Symposiaca ' similar precepts. The
mention of the office would seem to be rare
in the Rabbinic writings.
be among them as one of the rest.] The
Syriac adds the precept " sit not down at the
head of the rich." Perhaps thesewords are
genuine, the last word being slightly corrupted
in the original (^'V for b'HJ?), and meant " sit
net down at the head of the couch."
take diligent care for them.] This, according
to Plutarch, /. c, would refer to the nature
and quantity of the wine to be given to each.
2. that thou mayest be merry with them.]
Rather, through them. " Ut gaudeas cum
videbis illis placere quae ordinasti," Grot.
and receive a crown for thy well-ordering of
the feast.] Fritzsche finds a reference to a
supposed custom of crowning the successful
symposiarch, a custom to which the ancients,
perhaps, make no allusion. He seems to us
rightly to reject the explanation of the older
critics, who thought of the crowns which
were worn at drinking-parties by the Greeks
and Romans, and perhaps also by the Hebrews
(Wisdom ii. 8 ; Isaiah xxviii. 1-5 ; Riehm,
s. v. Kranz). The Syriac has here "that thou
mayest receive honour at the table;" the Vet.
Lat., " ut dignationem consequaris corrogati-
onis." The agreement of these two important
witnesses seems to shew that the original had
not " crown," but only " honour ; " although,
if the word "1X3 was used, it might reasonably
have been construed in both senses, though
employed only in the latter. It is rather
more difficult to arrive at a conclusion about
the last word, which the Latin renders so
strangely by corrogationis ; probably = " of
the club" (Grotius; see the last edition of
Ducange). But the Greek (which is well
rendered in the A. V.) gives an excellent
meaning.
3. and hinder not musick!] It is remarkable
that Chrysostom cites this passage (xii. 395,
Ben.) with the word " not " expressly omitted:
ri (ttiv kcu efXTrodiaeis novatKa ; Beiicvvtrtv in
i6o
ECCLESIASTICUS. XXXII.
[v. 4-
ii.
B. C
cir. 200.
" Eccles.
ch. 20. 7.
4 a Pour not out words where there
is a musician, and shew not forth
wisdom out of time.
5 A concert of musick in a ban-
quet of wine is as a signet of car-
buncle set in gold.
6 As a signet of an emerald set in
a work of gold, so is the melody of
musick: with pleasant wine.
7 Speak, young man, if there be
need of thee : and yet scarcely when
thou art twice asked.
B.C.
cir. 20c*
8 Let thy speech be short, com-
prehending much in few words ; be
as one that knoweth and yet holdeth
his tongue.
9 b -If thou be among great men, *Job 3 2. 6J
make not thyself equal with them ;
and when ancient men are in place,
use not many words.
10 Before the thunder coeth light-
& to
ning ; and before a shamefaced man
shall go favour.
1 1 Rise up betimes, and be not
tovtov on ovx ovrws av\6s nai Kidapa kol <tv-
piyyes 17811 rols dxovovcriv <os Trpecrfivrov SiSatr-
KdXia . . . Sic- teal (prjaiv (pnob[(T(is povaiKa
tovt etrriv, ovk eacreif avra (palveo-dai, tivi-
o-KOTicreis avrois, (rv(Tiaa<T(is avrii (" hence he
says thou wilt hinder the music ; i.e. thou wilt
not suffer it to appear, but wilt obscure it,
throw it into the shade "). The same reading
is found in 248, Co. ; and it is not impossible
that it is right. The text has in other ways
got into some confusion, for w. 3, 7, 8, which
deal with the same subject, are all omitted in
the Syriac. Clemens Alex. (173 B, ed. Potter)
quotes the verse again in a different form, but
more like that of Chrysostom than our text.
4. Pour not out words.] Rather, " prattle;"
late Heb. nrPB>.
'where there is a musician!] Rather, an
entertainment; since the word aKpoapa
includes the performances of jesters, story-
tellers, and acrobats, as well as those of
musicians, vocal and instrumental, " all of
whom were employed to entertain the guests
at the end of the banquets " (Casaubon on
Athenaeus, bk. xiv., the first half of which
contains a lengthy description of these per-
formances). The Latin version, "where there
is no attention," is characteristic ; one Greek
MS. has the same mistake; the Arm. also
renders " attention," but is otherwise faithful.
The Svr. renders " where wine is being
drunk."'
and shew not forth wisdom out of time [Syr.
" at all times ; " ny N73 would be less am-
biguous than ny 733].] I.e. do not play the
sage when others are laughing. Compare
Athenaeus, /. c, p. 613 d.
5. A concert of musick!] Nearly "a band."
a signet of carbuncle set in gold.] Lit.,
upon golden ornament. Syr., "like a
seal upon a purse of gold." On this stone,
probably the ruby, see Riehm, 'Hdw.' s.v.
Edelsteine, i. p. 296 b. The sentiment is very
like Od. ix. 7 ; it is scarcely improved by the
transformation of the " concert " into the
" praise of God " (Syr.). Comp. Prov.
xxv. 1 1 .
6. As a signet of an emerald set in a work of
gold.] Syr. " like a necklace of gold, precious
stones, and emeralds ; " to which reading we
are inclined to give the preference, supposing
that the Greek is merely a second rendering
of 5 a, which had been repeated by error in
the translator's copy.
so is the melody of musick.] Syr. " good
words."
7, 8. These verses are omitted by Syr.
7. and yet scarcely when thou art [rather,
hast been] twice asked.] The verse is simi-
larly rendered in the Vet. Lat. and Arm.
Fritzsche translates, " yet scarcely twice even
if it be desired " (after Baduellus).
8. comprehending.] Literally, multum in
parvo. Compare Aeschylus, ' Suppl.' 200,
Ka\ fxr) Tvp6\e(rxs M 7 ?^' e^oA/co? ev Xdyco yevrj :
and for the effect described in b, Hor. ' Sat.'
ii. 6, 57, " iurantem me scire nihil mirantur ut
unum scilicet egregii mortalem altique silenti."
Compare generally Riehm, /. c, s. v. Gastmahl r
and 'Derekh Erets,' p. 10 (ed. Tawrogi).
9. make not thyself equal with them.] Syr.
"play not the ruler;" Heb., perhaps 7L"D]"I,
which might be pointed so as to give either
sense.
and when ancient men are in place.] The
better MSS. read: when another is
speaking. The reading of the A. V. is
that of Co., supported by Syr., Lat., and
Copt.; whereas 248 and Arm. represent a
middle stage, " where there are speakers."
To us it seems evident that the received
reading is correct ; and a miswriting of the
Greek will probably be the simplest account
of the variant.
use not many words.] Lit., prate not
much.
10. goeth.] Rather, hasteneth. This
verse is omitted in the Syr., and was con-
sidered by Bretschneider as an interpolation,
V. 12 18.]
ECCLESIASTICUS. XXXII.
161
B.C.
.ipir. 200.
the last ; but get thee home without
delay.
12 There take thy pastime, and
do what thou wilt : but sin not by
proud speech.
13 And for these things bless him
that made thee, and hath replenished
thee with his good things.
14 Whoso feareth the Lord will
receive his discipline ; and they that
seek him early shall find favour.
15 He that seeketh the law shall B.C.
be filled therewith : but the hypo- cir jJ^-
crite will be offended thereat.
16 They that fear the Lord shall
find judgment, and shall kindle justice
a light
17 A sinful man will not be
reproved, but findeth an excuse ac-
cording to his will.
18 A man of counsel will be con-
siderate ; but a strange and proud
but on insufficient grounds. The meaning
is thus given by Fritzsche (after Grot.) : " A
modest and graceful manner precedes the
speech of a young man, just as regularly as
the lightning precedes the thunder." With
this we might compare such a description as
that in Plato's ' Charmides,' p. 158 c (Jowett's
translation, i. p. 14) : " Charmides (there the
model of a veavio-Kos o-co(ppu>v) blushed, and
the blush heightened his beauty, for modesty
is becoming in youth ; he then said very
ingenuously," &c. We should, however, pre-
fer to regard x^P LS as tne f avour which he
inspires, nor do we perceive any allusion to
his speech.
11. Rise up betimes.'] Compare Philostratus
v. Apollon. p. 26, ed. Kayser: oi nap' i)p.lv
vvnTutp re Kal ovk iv a>pa dvaXvovres.
and be not the last.] Lit., and lead
not the rear. The Vet. Lat. has "at the
time of rising hinder not thyself;" pointing
Dip Dl?3 for Dip nj?3 ; and this seems to
have been the punctuation of the Syriac,
which, however, is slightly corrupt. Ovpdyei
probably represents the Heb. ^DXR, which
the Latin (if it had the Hebrew) might have
pointed ^DXR
without delay.] Lit, and be not idle.
Syr. "while there is memory in thee;" Lat.
et illic avocare.
12. but sin not by proud speech?] " But
not with sin and proud speech " (Lat., Arm.).
Syr. " in the fear of God and not with loss,"
in the last words of which we recognise the
common confusion between "lDFl and TD!"I.
Drusius and Grotius suppose some bodily
exercise or game referred to.
13. for these things.] Rather, after or
upon these things.
replenished thee.] Lit., inebriateth
thee. Perhaps the Heb. original had ^"2^0,
of which the Greek translation would be a
somewhat unfortunate rendering. Drusius
cites an observation of Jerome that the Hebrew
language puts " ebrietas pro satietate."
14. The Syriac connects this paragraph
Apoc Vol. II.
with the last by introducing the words "in
the fear of the God " into -v. 1 2 b.
His discipline.] Omit " His." For the
expression compare xviii. 1 4. Syr. " he that
seeketh the service of God will receive in-
struction ; and when he prayeth before Him,
He will answer him;" omitting -v. 15.
15. He that seeketh the law.] According
to Fritzsche, " endeavours to fulfil it." We
incline rather to the older view, according to
which it means " seeketh its real meaning."
but the hypocrite will be offended thereat.]
The passage reminds us of St. John vii. 17,
" If any man will do His will, he shall know
of the doctrine whether it be of God." The
difficulties of the purport of the Law will only
be experienced by those who have no serious
desire to put it in practice. See Westcott,
ad I. c.
16. shall find judgment?] They will dis-
cover that true purport.
shall kindle justice as a light.] Syr. " shall
produce much wisdom from their heart."
The Hebrew would seem to have been -IN"^
T
= ^^j , which the Syrian translator pointed
IX^ ; a curious vestige of this familiar Arabic
verb. (" From their heart " (Syr.) is probably
therefore an explanation; compare with the
phrase Pindar, ' N.' iv. 8, on yXcoacra (ppevos
e'e\oi fiadeias, and the Rabbinical DWTflO
D^O, e.g. Midr. ' Schochar-Tob,' p. 3 a.)
Grotius thinks of their good deeds shining
forth throughout the world ; perhaps having
in mind the technical use of hlSD for "alms-
giving," &c. But more probably "righteous
sentences " are meant (Fritzsche).
17. will not be reproved.] Lit., de-
clines (or parries) reproof.
but findeth an excuse.] The Greek word is
the same which was used for "concert" in
n). 5. It is interpreted in the Arm. version as
"models;" i.e. cases in which others have
acted as he ; by Grotius and Fritzsche, as
" an interpretation," viz. of the Law. Plainly
M
\6i
ECCLESIASTICUS. XXXII.
[v. 19 24.
b. c. man is not daunted with fear, even
- ' when of himself he hath done with-
out counsel.
19 Do nothing without advice; and
when thou hast once done, repent not.
20 Go not in a way wherein thou
mayest fall, and stumble not among
the stones.
21 Be not confident in a plain way.
22 And beware of thine own chil-
dren.
23 In every good work trust thy
own soul ; for this is the keeping of
the commandments.
24 He that believeth in the Lord
taketh heed to the commandment ;
and he that trusteth in him "shall
fare never the worse.
B.C.
cir. 200.
II Or,
shall not
be hurt.
the "interpretation" of the dream in Dan.
ii. 25, where the word is used by the LXX.,
would be quite different to that implied in
the present case. We believe the sense to
be rightly expressed by the Syriac, " and shall
make his path according to his will." He
will find out his own rules and take no
guidance.
18. iv'ill be considerate.] Lit., will not
disregard an idea. There are many
difficulties in this verse.
(a.) " A strange and proud man " seems
an improper expression. Gaab (followed by
Fritzsche) writes aXXorpiov [better dWorpiov],
and renders " will not disregard the suggestion
of a stranger." We believe dWctrpios and
vTreprjcfravos to be both translations of the
same word It, which by the first translator
was read "IT; the correction of the reviser,
vneprjrpavos, was introduced as an addition.
(.) " Even when of himself he hath done
without counsel " is unsatisfactory as a render-
ing of per avrov avev ftovhrjs, out of which no
meaning can easily be obtained. Fritzsche sup-
poses the original to have been i"IVy X? 10y,
and thus evolves the thought : " The proud
man pays no attention to the opinion of an-
other ; and when he has acted, has no counsel,
i.e. is completely at a loss." We believe avev
,3ouX^9 to be a false repetition of the com-
mencement of the next verse ; and pera. to
noifjcrai per avrov to be a gloss upon ev ra>
Trotrjo-ai of the second clause of v. 19. These
conjectures are confirmed by MS. 157 and
partly by the Armenian version, which reads
as follows : 19. avev jSovXtjs prjdcv 7rotrjo-Tjs . . .
ptrapeXov. 18. avev (HovXijs prj 7rap[djjs 8iavo-
r/pa. aWorpios xa\ VTrtprjCpavos ov Karanrrjtjei
(pofiov. The version, however, breaks off
here. After the ejection of these there
remains: "A man of counsel will not over-
look an idea, and a proud man will feel no
terror." If we compare the Syriac rendering
of clause a, " leaves not wisdom hidden," it
will appear probable that the original had X 1 ?
nSJ? why (Job xlii. 3) to darken coun-
sel." According to Gesenius, ' Thes.' s. v.,
D7J? means to censure it, to endeavour to pre-
sent it in an unfavourable light. The second
clause is satisfactorily Targumed by the Syriac :
" but the wicked man hath no control over
his tongue." Compare Prov. xii. 15.
19. advice."] Rather, counsel, or de-
liberation.
and when thou hast once done.] " With
deliberation," as glossed by the Greek (v.
supra").
repent not.] I.e. thou shalt not repent. Cp.
Ewald, ' Lehrb.' p. 602.
20. and stumble not among the stones.]
Rather, stony places. The Syriac ren-
ders " lest a second time thou stumble." The
warning conveyed, according to Fritzsche, is
to avoid courses which may easily lead to
difficult situations.
21. Be not confident in a plain way.] The
meaning of the original is not very clear.
The usage of the Greek of this period seems
in favour of the rendering in the A. V., which
is also that of S. H. The warning will then
be not to trust too much to the apparent ease
and simplicity of a course. The Syriac, " the
path of the wicked," and the Latin labor iosae,
are probably bold alterations.
22. And beware of thine own children.] An
illustration, according to Fr.,of the last warn-
ing : even children must not be trusted, how-
ever natural an object of confidence they
might seem. The sentiment, however, seems
to us here so unnatural and inappropriate
that we incline to the Syriac text, " and be of
good heed in thy paths ;" supposing the Greek
to represent the corruption of "pmmx into
~|rV"inX, which has occurred already.
23. trust thy own soul.] I.e. " be self-
confident;" or we might render it "believe
with thy soul : " but in either case the thought
would be unsatisfactory ; for surely self-
confidence cannot be said to be a way of keeping
the commandments. The Syriac renders:
" keep thy soul : " tjb>S J ")bB> = " be cautious"
(Prov. xvi. 17, xxii. 5, &c), which not only
gives an intelligible phrase, but also restores
the play on the two senses of the word " keep "
intended by the author. Illo-reve comes from
v. 21 or v. 24.
24. He that believeth in the Lord.] So Lat.
and late MSS.; Vat, Alex., in the law.
V. I 2.]
ECCLESIASTICUS. XXXIII.
163
B.C.
cir. 200.
CHAPTER XXXIII.
1 The safety of him that feareth the Lord.
2 The wise and the foolish. 7 Times and
seasons are of God. 10 Men are in his
hands as clay hi the hands of the potter.
18 Chiefly regard thyself 24 Of servants.
*np]
k HERE shall no evil happen B.C.
unto him that feareth the l ^'
Lord ; b but in temptation even again 2I Prov ' I2
he will deliver him. x Pet - 3-
2 A wise man hateth not the law ; * i p e t
2.9.
CHAPTER XXXIII.
The structure of this chapter is somewhat
difficult. It evidently treats of two different
subjects, rather loosely strung together.
The first section closes with v. 18. Its occa-
sion seems to be taken from the second part
of ch. xxxii. (see introductory remarks to it).
As we have it in the Greek version, Part I. of
ch. xxxiii. contains five stanzas, consisting
respectively of three verses in the first and
second stanza (yv. 1-3, 4-6) ; then of a third
stanza of six verses (yv. 7-12), which is
followed again by two stanzas, each of three
verses (yv. 13-15 and 16-18). In this
arrangement the central (third) stanza of six
verses (yv. 7-12) is evidently the most im-
portant, and contains the main theme of
discussion. This, if we understand it rightly,
is kindred to the problem which partly
formed the topic of discussion in the Book of
Ecclesiastes viz. the seeming arbitrariness
in the dealings of Providence, the chance
or else fatality which appears to attach to
earthly things. A problem this, which as
we can readily understand would naturally,
almost inevitably, engage later Jewish thinking,
not untinged by scepticism, when its ancestral
religious teaching was not without the in-
fluence of Grecianism brought face to face
with the moral problems presented in life.
This great question, prompted perhaps by
the second part of ch. xxxii., the writer seeks
to answer. He prepares for it in the two
stanzas (w. 1-3 and 4-6) which precede its
statement in the central stanza (vv. 7-12);
he finds a solution for it in the stanza which
follows (to. 13-15), and he gathers up his
life-experience with its struggles and its vic-
tory in the attainment of that solution, in the
stanza with which the section concludes
(vv. 16-18).
Before proceeding, we mark that the Syr.
version omits w. 2-4. To the question
whether they really existed in the Hebrew
original of the older Siracide and were omitted
for dogmatic reasons by the Syriac translator
(or his redactor), or whether they must be
considered as a Hellenistic addition by the
younger Siracide, it is not easy to give an
answer. On the one hand, the stanza intro-
ducing and preparing for the main question
in vv. 7-12 would give good sense even if we
were to omit (as in the Syr.) vv. 2-4. In
that case v. 1 would set forth the general and
comforting assurance, in view of the seeming
prevalence of mere fate or else accident, that
all shall be well with him who feareth the
Lord. Verses 2 and 3 would next set forth
in warning the influence of this great problem
of life on the two classes differing from the
pious servant of God : the fool on whom all
has simply a bewildering effect (y. 5), and
the mocking sceptic who laughs at every-
thing, even as a stallion who neighs under
every rider (y. 6). Thus far the argument
in favour of the omission of vv. 2-4 in the
Syr. But, on the other hand, there are dog-
matic and other reasons which might prompt
the Syr. translator to omit these verses from
his rendering of the Hebrew original. Thus
v. 3 might seem a dangerous and rationalistic
depreciation of the ancient Mosaic oracle by
the Urim. And if that verse was to be left
out, it would be natural to omit a whole
triplet for the sake of symmetry ; and in that
case it must be vv. 2-4, since neither v. 1
nor yet tod, 5 and 6 could have been omitted.
On the whole, we are inclined to decide in
favour of the originality and authenticity of
the verses (2-4) omitted in the Syr., and for
the following reasons :(i) They are requisite
for the symmetrical structure of the whole
section (two stanzas of three verses, one of
six verses, and again two of three verses each) ;
(2) they occur in the Vet. Lat. and there
apparently not from the Greek, but either
directly from the Hebrew or corrected by it
(seethe notes); (3) a sentiment such as in
v. 3 entirely accords with the theological
standpoint of the older Siracide, however ob-
jectionable it might seem to a later translator,
zealous for orthodoxy as he understood it.
No special difficulties attach to the second
part of ch. xxxiii. (y<v. 19-end). It consists
of three stanzas, respectively of five, five, and
three verses. The subject is so different
from that treated in the first part that we
might be tempted to regard this part as dis-
placed, if it were not that we call to mind
that such sudden, almost capricious, transi-
tions seem in character with the disguised
discussion of a problem such as in the previous
verses. The first stanza (vv. 19-23) bears
on the favourite subject of family life; the
second stanza (-yv. 24-28) gives advice on the
treatment of slaves; the third (yv. 29-31)
enjoins the cautions of religion and prudence
in the matter.
1. in temptation.'] Rather, trial.
even again he will deliver him.'] Heb. (<>
M 2
164
ECCLESIASTICUS. XXXIII.
[v. 3-8.
B. c. but he that is an hypocrite therein is
cir. 200. 1
as a ship in a storm.
3 A man of understanding trust-
eth in the law ; and the law is faith-
\haskme ^ unto him, " as an oracle.
o/Urim* 4. Prepare what to say, and so
thou shalt be heard : and bind up
instruction, and then make answer.
5 The " heart of the c foolish is
bowels.
ch.
14
like a cartwheel ; and his thoughts
are like a rolling axletree.
6 A stallion horse is as a mocking
friend, he neigheth under every one
that sitteth upon him.
7 Why doth one day excel an-
other, when as all the light of every
day in the year is of the sun ?
8 By the knowledge of the Lord
B.C.
cir. 200.
Syr.) utal 2'C"i, " He will turn and deliver
him ; " i.e. He will reverse what is apparently
His present purpose : the km represents the
Hebrew sign of the apodosis. We might
supply " even in trials [no evil will happen to
him but]."
2-4. These verses are wanting in the Syr.
(see introductory remarks).
2. the law.] Lat. mandata et justitias. On
the assumption that nsv. 2-4 were in the
original Hebrew, we would suggest that the
term rendered " the law " had been 1D-10, which
should rather have been rendered " chasten-
ing." The wise man does not repine at the
Divine chastening, but " kisses the rod;" the
half-hearted, however, is thrown out of his
course by it. For clause b the Lat. has " and
will not founder like a ship in a storm." The
Heb. was probably 7K01, variously interpreted
as bub) and ^D>1. We believe the Latin
interpreter to have been right.
3. as an oracle?^ See margin. For the
readings (which do not interfere with the
sense), see Fritzsche.
4. bind up.] The metaphor is from provi-
sions for a journey that are packed up. Lat.
conservahit. The imperatives (or imperfects)
of VI and "IVJ have perhaps been confounded
as elsewhere.
then make answer.] " Then " is omitted in
the best MSS.
5. The heart. ~\ Lit. ho we Is.
like a cartwheel.] Syr. " like a swift wheel."
The point of comparison, according to some,
is their unsteadiness ; according to others, the
fact that they move always in the same groove.
The latter, which is Fritzsche's suggestion,
seems to us very improbable; whereas in
support of the former interpretation we might
quote Virgil's comparison of the frenzied
Amata to a top (' Aen.'vii. 378), and the well-
known lines of Tibullus (1. v. 2):
"Namque agor ut per plana citus sola verbere
turbo
Quam celer adsueta versat ab arte puer."
and his thoughts are like a rolling axle-tree.']
" In waggons of the kind called plaustra the
axle-tree was not a fixture, but revolved to-
gether with the wheels" (Rich, 'Diet, of
Antiq.' p. 72). The same author makes axis
-versatilis (Lat. huius loci) " a revolving cylinder,
such as is worked by a windlass, for drawing
up weights." In either case the point of
comparison will be the impossibility of fixing
it. The Syriac has "a swine:" we can
scarcely doubt (with Linde and Bendtsen)
that the original had a derivative of the Ara-
maic verb ~l?n, "to revolve:" compare D*"]t$>n
and D*j?B>0.
6. A stallion horse."] Lat. emissarius, a low
Latin word, on which see Ducange. Syr. "a
ready horse ;" pointing to an original ptO, as
in Jer. v. 8. The primum and secundum com-
parationis are inverted.
a mocking friend?^ Syr. " the friend of the
wicked;" suggesting an original p^'7 3fW,
" one that loveth mockery."
he neigheth under every one that sitteth upon
him.] I.e. on all occasions, whatever the cir-
cumstances (Fritzsche). ?!"l, " to neigh," is
used in the later Hebrew for " to giggle,"
e.g. Midrash on 'Proverbs,' p. 21a. One is
tempted to see an allusion to the story of
Darius' horse (Herod, iii. 87), which the
author may have learned from some other
source. The mockery spoken of, if it repre-
sent the Hebrew word suggested, means
" scoffing ;" i.e . at religion and morality (Prov.
ix. 12, &c). He can never be serious.
7. Why doth one day excel another.] I.e. as
a good day, or else as a holy day.
when as.] " This combination lasted till
1670" ('Old and Middle English,' p. 253).
Maetzner, ' English Grammar,' iii. 430, quotes
Shakspere, ' 3 Henry VI.' v. 7, " So Judas
kissed his Master and cried, ' All hail,' when
as he meant ' All harm.' " Marlowe, 'Jew of
Malta,' v. 2, " What boots it thee to be the
governor when as thy life shall be at their
command ? "
8. The answer is, they were separated by
a Divine decree.
he altered.] Rather, He made divers
seasons and feasts.
v. 9 1 6.]
ECCLESIASTICUS. XXXIII.
16
B.C.
cir. 200.
an
d he
they were distinguished
altered seasons and feasts.
9 Some of them hath he made
high days, and hallowed them, and
some of them hath he 'made ordinary
days.
10 And all men are from the
I Or,
ordained
for i/w
number
of days.
*Gen. 1. ground, and ^Adam was created of
|7- 2 _ earth.
11 In much knowledge the Lord
hath divided them, and made their
ways diverse.
12 Some of them hath he blessed
and exalted, and some of them hath
he sanctified, and set near himself:
but some of them hath he cursed and
9. Some of them?] I.e. the days.
he made high days.~\ Syr. " he blessed," ~]~\2.
he made ordinary days.~] Lit. He put
into the number of days; i.e. days
distinguished by nothing further than their
number (in the month or year). In this use
of the word signifying " number," the Hebrew,
Greek, and Latin languages agree.
10. The Latin translator rendered the
second clause, " and from the ground whence
Adam was created." Cp. Job xxxi. 18.
11. In much knowledge.] I.e. by a plan too
deep for our comprehension. Naturally, we
should have expected that they would all
have been equal.
made their 'ways diverse.] Syr. " and he
made the inhabitants of the earth."
12. The verse gives specimens of these
diversities rather than a classification of them.
The first clause may refer to worldly dignities
(Fritzsche) ; the second, to spiritual dignities ;
the third and fourth, to the destitute and
ruined.
and set near himself?] TlpH IvNI, accord-
ing to Fritzsche; with which compare Jer.
xxx. 21. The Syr., however, renders "and
they came near to him," which reminds us of
the far more common phrase 1 vX 1W1 ; and
since eyyi(w is rarely transitive, rjyyta-ap may
have been originally in the Greek text.
brought low, and turned out of their places.~\
Syr. '_' overturned, and rooted out of their
dwellings." The author has in mind Isa. xxii.
19. For avio-Tpetyev we must read with Co.
avirpe^ev (cp. Cobet, ' Misc. Crit.' p. 382).
13. to fashion it at his pleasure.] The old
Greek MSS. have, instead of this, all his
ways are according to his pleasure.
The reading exhibited by the A. V appears
brought low, and turned out of their b. c.
'places. cir ^-
13 'As the clay is in the potter's !^,.
hand, to fashion it at his pleasure : 'isai.
so man is in the hand of him that |*-> 8
made him, to render to them as liketh J er - i8 - 6 -
, . , ' Wisd. 15.
him best. n, z.
14 Good is set against evil, and ^>; 9 "
life against death : so is the godly
against the sinner, and the sinner
against the godly.
15 So look upon all the works of
the most High: and Ahere are two -/"ch. 42.
^ . 24.
and two, one against another.
16 I awaked up last of all, as one
that "gathereth after the grapegather- giea'neth.
only in H. and seems to be a conjecture
{jiKacrai avro for ivacrai ai oftol aiirov). The
Syr. Version omits it altogether.
to render to them as liketh him best.~] Lit.
according to his judgment. Syr. "to
set him over (?) all his works." The
Hebrew was very likely HpS 1 ?, which would
bear either meaning.
14. Then follows a list of ctvo-toix^ 1 -
so is the godly against the sinner.] Syr. " and
against the light was created the darkness."
The list of the <tvo-to<.x'm<- of Pythagoras given
by Aristotle, ' Metaphys.'p. 986 (ed. Bekker),
contains (pas nal (tkotos, ayaBov kcu Kanov, but
not "life and death:" cp., however, Plato,
' Phaedo,' p. 71 ; and Zeller, 'Philosophie der
Griechen,' i. 325, 4th edit.
15. look upon.] Syr. " has exhibited."
Either can be supported from Eccles. vii. 14.
16. / awaked up last of all.] Rather, I
lay awake, or "lucubrated;" Syr. "I
came." We suggest, to account for this
curious difference, that the original had Tin,
intended for *riS3, but pointed by the Greek
translator *H3, from fiU, pernoctare, in Chald.
and Syr. "In the feeling," says Fritzsche,
" that he has uttered something of importance,
the author begins to reflect upon his position,
and to feel that, though late in time, he has
not laboured in vain." Still, this verse strikes
us as singularly abrupt, if we compare the
somewhat similar thought in xxiv. 30. The
great transposition in the Greek MSS. and
the versions derived from the Greek occurs
in the middle of this verse. Is it possible
that some paragraphs have been lost ?
as one that gathereth.] Lit. one that
gathereth straws, tt>C?1pD, but used more
generally in Isa. xxiv. 14, &c.
i66
ECCLESIASTICUS. XXXIII.
[v. 17-
34
. B - c ers : by the blessing of the Lord I
cir 203 *- ^^
- ' profited, and filled my winepress like
a gatherer of grapes,
ch. 24. 17 s Consider that I laboured not
for myself only, but for all them that
seek learning.
18 Hear me, O ye great men of
the people, and hearken with your
ears, ye rulers of the congregation.
19 Give not thy son and wife, thy
brother and friend, power over thee
while thou livest, and give not thy
goods to another : lest it repent thee,
and thou intreat for the same
Or,
sell not.
again.
20 As long as thou livest and hast . B - c
breath in thee, " give not thyself over
to any.
2 1 For better it is that thy children
should seek to thee, than that thou
shouldest " stand to their courtesy. j| T > l ? ok
11 In all thy works keep to thy- hands.
self the preeminence ; leave not a
stain in thine honour.
23 At the time when thou shalt
end thy days, and finish thy life,
distribute thine inheritance.
24 Fodder, a wand, and burdens, 0f .
> > 111 servants.
are for the ass ; and bread, correc-
tion, and work, for a servant.
I profited.'] Lit. I got ahead; Syr. "I
rose;" Lat. "I hoped" (VlDg and ?fiPjJi??
The Lat is perhaps an error for properdin}.
The thought that he had got before others
(Fritzsche) is scarcely hinted.
like a gatherer of grapes.] The whole
verse implies that Ben Sira had predecessors
in the class of literature to which this book
belongs, and that he made use of or incor-
porated a number of their sayings (comp.
Gen. Introd. p. 19).
17. This verse is omitted in the Syr.
Version.
18. 19. TheSyriac transposes 19 b after 20.
This gives a more natural order, unless indeed
19 and 18 are parallel sentiments.
19. power over thee.] Rather, authority
over thee, become not their dependant.
and thou intreat for the same again.] Com-
pare Lysias, p. 638 (ed. Reiske): fiovkovrai
yap ndvres vtto tcov 7tai8(ou depaTreveo-dai, fiaX-
Xoj> rj fueivav Selo- 6ai diropovPTf s. The
rendering in the A. V. follows the Syriac more
nearly than the Greek, which has: lest it
repent thee, and thou intreat for
them. The Hebrew may have had 2-1&6.
The meaning " repent " for this word and its
derivatives is late; and the original may have
meant no more than " lest afterwards thou be
compelled to beg of them."
20. give not thyself over to any.] The
literal meaning may be, either "barter not
thyself with any body " (Arm., Fritzsche), so
that the other person assume thv place, or else
"sell not thyself to any body.'" The Heb.
(Fritzsche) was 1n bx, which the Syrian
may have interpreted from the Aram. 10, a
"lord" or "master," rendering "make no
flesh lord over thee."
21. stand to their courtesy.] Lit. look
to the hands of thy sons: cp. Ps.
cxxiii. 2. The Arm. omits crov, giving the
meaning "that thy children should be in want."
The same version (with Syr.) substitutes
"their hands" for "the hands of thy sons."
The author may have intended to emphasise
the difference between "children" in clause a,
and " sons " in clause b. But this is one of
the cases in which ancient scribes allowed
themselves considerable liberty in dealing with
authors' texts. For the phrase compare
Aristophanes, ' Vespae,' 6 1 3 (of an old man in
these circumstances) : KtC p.rj p,e 8e ijo-et t\ a-e
(rbv vlov) /3Xe'\//-tu koi tov rap-iav otvot cipicrTov
napadrjo-ei, and 'Abhoth de R. N.,' p. 90 a : " If
a man eat of the property of his father or of
his mother or of his children, his mind is not
established; much more when he eateth of
the property of others."
22. keep to thyself the preeminence.] We
prefer the reading of C. and Arm., virepdvu,
"have the upper hand ;" rbyvb.
leave not.] Rather, set not.
23. The substance of this verse is quoted
in the so-called ' Second Alphabet of Ben Sira '
in the following form : " Hide, my son, thy
wealth in thy life, and conceal it; and give it
not to thy heirs to the day of thy death."
At the time zuhen thou shalt end thy days,
and finish thy life.] Lit. on the day of
the completion of the days [om. Arm.]
of thy life, and at the time of the
end. Syr. "at the time when the number
of thy days shall be completed, on the day
of thy death, bequeath thy goods to thy son."
Arab, "at the end of thy life bequeath thy
goods to thy son ; " assuredly all that is
required to express the thought.
On Slaves.
24. a <wand.] Lit. a rod. Some have
regarded this verse as a quotation (L. D.
v. 2531.]
ECCLESIASTICUS. XXXIII.
167
B.C.
cir. 200.
25 If thou set thy servant to la-
bour, thou shalt find rest : but if
thou let him go idle, he shall seek
liberty.
26 A yoke and a collar do bow
the neck : so are tortures and tor-
ments for an evil servant.
27 Send him to labour, that he be
not idle ; for idleness teacheth much
evil.
28 Set him to work, as is fit for
him : if he be not obedient, put on b. c
more heavy fetters. cn%2oc
29 But be not excessive toward
any ; and without discretion do
nothing.
30 h If thou have a servant, let him ; * ch. 7 . .
be unto thee as thyself, because thou
hast bought him " with a price. " Gr. in
Tr P , , r . blood.
31 lr thou nave a servant, intreat
him as a brother : for thou hast need
of him, as of thine own soul : if
1
Cramer, ' Moral der Apocryphen,' 201).
Fritzsche finds in the proverbial form of the
sentence the excuse for its coarseness.
correction?^ Probably a euphemism for
" the lash," as the Arm. renders it. Compare
Prov. xxvii. 3, which in Gesner's ' Stobaeus,'
p. 604, is quoted with virga servo imipienti.
25. The Syr. is here different : " Thou
shalt give him no rest ; and if thou raise his
head, he desireth liberty." The Latin version
has also a very interesting rendering : operatur
in disciplina et quaerit requiescere : laxa manus
illi et quaerit libertatem. The variations in the
second clause will be explained if we suppose
the original to have been v> Ppi"l, otherwise
read h D"1H ; the " hands " and " head " are
the supplements (doubtless correct ones) of
the translators. The Greek and Latin of
clause 1 may imply an original "DJD 12]}
nniJO B>pn-1, of which the Greek translator
rightly understood the first two words, while
the Latin translation might be explained by
pointing t?j?3-1 rather than K^l-I : " make a
slave work, and he will seek rest ; relax his
discipline, and he will seek liberty." The
Syriac Version perhaps represents a guess at
the general meaning of the passage rather than
an accurate rendering.
26. a collar.'] Rather, strap; referring
to the reins. The Syriac omits this verse;
and as the Hebrew language apparently pos-
sesses no words for the " rack " and the
" torture," any more than it possesses one for
the " cross," we may hope that it is an inter-
polation.
27. be not idle.] Syr. "that he may not
rebel." We believe the Greek to be right.
28. Set him to work.] Syriac, " give him
authority in thy house," apparently deriving
HDX7D from *]ta, and thinking of the history
of Joseph. The point is only worthy of notice
orthographically.
put on more heavy fetters.] Lit. make
heavy; with which comp. Lament, iii. 7.
29. But be not excessive toward any.] Lit.
he not excessive in any flesh; ex-
plained to mean, punish not too severely.
The verb is used by the LXX. to represent
the Heb. TTVin, so that inirl i?X may be
restored with considerable certainty for the
first words. The Syriac has : " but not so
upon any man." The verse is apparently a
warning against excessive ill-treatment, fir/8ev
aviarov iroieiv. (Aeth. reads TTiuTevcrTjs?) On
the condition of slaves among the Israelites,
see the interesting Art. in Riehm, ' Hdw.'
without discretion do nothing.] Rather,
" without judgment." The Vet. Lat. rightly
glosses, nihil facias grave.
30, 31. The Syriac transposes 30 and
3 1 b ; while the Lat. omits 3 1 entirely. The
Syr. makes the sense much clearer by adding
one: " if thou have one servant." Compare
Prov. xii. 9.
with a price.] Greek, in blood. The
A. V. follows Drusius (who is followed by
Bottcher and Fritzsche) in giving the assumed
original the sense of the Aram. JV31, " price."
It is, however, by no means certain that this
is right ; for the minor premise of the argu-
ment involved would not necessarily be true ;
while the major can scarcely be imagined.
The fact, too, that the Syriac and Latin agree
in rendering in sanguine animae tuae makes it
highly probable that the original was U12
*1{}>BJ, The Syr. renders the whole clause:
" and fight not with the blood of thy soul [i.e.
thine own blood; compare Hofmann, ' Julian
der AbtrUnnige,' 169, 3J ; because, if thou
afflict him, he will go away and perish : and
with what spirit [Lag. : but " by what way,"
Pol.] shalt thou find him." The thought is
here intelligible, though the language is some-
what strange. The Arabic translator glosses,
"thine own blood ;" i.e. "thy goods."
as a brother.] So Alex. C, Arm., Lat., Syr.
for thou hast need of him, as of thine own
soul.] The Greek should mean, for thou
shalt need him as thine own soul
(needeth him). Fritzsche would correct the
i68
ECCLESIASTICUS. XXXIII. XXXIV. [v. 1-3.
B.C.
c.r. 200.
thou intreat him evil, and he run ^^HE hopes of a man void of un
from thee, which way wilt thou go
to seek him ?
CHAPTER XXXIV.
X derstanding are vain and false :
and dreams lift up fools.
2 Whoso " regardeth dreams is
like him that catcheth at a shadow,
Of dreams. 13 The praise and blessing of and followeth after the wind.
B.C.
cir. 200.
Of
dreams.
I! Or, hath
his mind
upon.
them that fear the Lord. 18 The offer-
ing of the ancient, and prayer of the poor
innocent.
3 The vision of dreams is the re-
semblance of one thing to another,
Greek eViS//o-ei? ovtov, " thou shalt bind him
to thee " ( a conjecture apparently confirmed
by the Copt.). But the text is sufficiently
supported by the Syr. : " because as thou art
thyself, so is thy want."
The Syriac is evidently right in the trans-
position noticed above, because by its order
it offers some personal reason for treating a
[single] slave as oneself, and some reason
based upon ties of blood for treating him as a
brother. To find out what these are we
must attempt, at least conjecturally, to restore
the Hebrew, as in the following two para-
graphs :
" If thou have one servant, let him be as
thyself "p1Dn3 1^ 3 > for like thyself
so is thy need of him." Perhaps we should
correct '"p"llDn03, " in thy poverty," " he is
like thee in thy poverty;" i.e. he is but little
poorer than thou art; he is dependent on
thee entirely, and thou no less upon him.
" If thou have one servant, regard him as
thy brother "i^SJ 0*13 Mj?n bit, be not
jealous against thine own blood." X3pn was
perhaps read i"Opn by the Greek translator,
as in Prov. iii. 31, and the word " not " omitted
arbitrarily. The reason why he is compared
to a brother is that once lost he cannot be
replaced; whereas other relations (e.g. hus-
bands, sons) may be. This conceit is familiar
to us in the story of Intaphernes (Herodotus,
iii. 119), but it is also employed by Sophocles
(' Antigone,' v. 905) and in Flilgel's 'Gefiihrte
des Einsamen.'
and he run from thee.]
and he start to run
take umbrage and flee."
We should render:
away. Arm. "he
CHAPTER XXXIV.
The religious problems referred to in the
central part of the previous chapter are, as it
seems to us, here once more taken up. Our
author had travelled (v. 11), and his mind
was greatly enlarged by what he observed and
learned in foreign countries. In the first
stanza of the present chapter Qw. 1-8) he
now expresses his view of the manner in
which heathenism attempted to solve the
question how earthly affairs are determined
or may be influenced. Although the Siracide
speaks of heathenism in a liberal manner as
it were, from a philosophical standpoint, he
discards its views and practices without hesi-
tation or reserve. Alike his conclusions and
his liberality, he hastens to inform us not
without righteous self-consciousness had
been the result of his travels. The reference
to this forms the introduction {yv. 9-13) to
his own solution of these great problems (yv.
14-17). This constitutes the subject of the
second stanza in the chapter. Lastly, in a third
stanza, consisting, like stanza 2, of nine verses
(%"v. 18-26), the writer turns to another aspect
of the subject. He had in the first stanza been
repudiating heathenism, and in the second ex-
pressed the assured conviction of his own
religion. The perversion and the misunder-
standing of that religion form the subject of
the third stanza (w. 18-26). As before he
had censured heathenism, so now a spurious
Judaism a Pharisaism before the Pharisees,
a legal literalism and zeal for outward obser-
vances, combined with impenitence and sin.
The glimpse which the chapter affords into
the religious condition of the period is as
important, as, on the other hand, it is interest-
ing to hear the views of a travelled, enlightened,
liberal Jew who discourses on the heathen
and the Jewish world.
1. The hopes of a man, &c] Rather, a
man without understanding hath vain
and lying hopes. Syr. "He that looks
for vanity shall find delusion."
and dreams lift up fools.'] Rather, elate.
Syr. (Lag.) " and a dream is a vain delight."
2. followeth after the wind.'] Cp. Hos.
xii. 2. Syr. "who scareth a bird." Both
correspond to Greek proverbs, avipovs Gr^pav
iv SiKTvois, and SiwKeiv noravov Zpviv, doubt-
less, however, common to most nations. The
Syriac, however, seems to be an interpolation
from xxvii. 18; cp. Prov. ix. 12 (LXX.).
3. the resemblance of one thing to another,
&c] Lit. this against this; the re-
semblance of a face opposite a face.
The reading in the text is not quite cer-
tain : for tovto Kara tovtov some MSS. have
tovto Kara tovto, which the Lat. represents.
The Syr. and Arm. omit the first tovto, wh ch
may be a correction of tovtov, inserted in a
wrong place. Accepting the reading of the Syr.,
49-]
ECCLESIASTICUS. XXXIV.
169
B.C.
cir. 200.
Prov. 27
19.
even as the a likeness of a face to a
face.
4 3 Of an unclean thing what can
* Job 14. 4 . be cleansed? and from that thing
which is false what truth can come ?
5 Divinations, and soothsayings,
and dreams, are vain : and the heart
fancieth, as a woman's heart in tra-
vail.
6 If they be not sent from the
most High in thy visitation, "set not B.C.
thy heart upon them. <ana*
7 For dreams have deceived many, J^rf
and they have failed that put their t, ' em " ot -
trust in them.
8 The law shall be found perfect
without lies : and wisdom is perfec-
tion to a faithful mouth.
9 A man that hath travelled
knoweth many things ; and he that
we obtain "even so is the vision of dreams;"
which is more intelligible than that of the
Lat., which would mean, " dreams are each
exactly like the other."
the resemblance of a face opposite a
face.] The phrase seems to be taken from
Prov. xxvii. 19, a very obscure passage.
Baduellus interprets our passage as an account
of the origin of dreams ; signifying that the
"fancy" reproduces images to the "intellect"
in the same way as a mirror. Grotius, on the
other hand (followed by Fritzsche), finds the
point of comparison in the unreality of the
image : ut imago in spectro visa nihil post se
relinqnit, ita nee somnia. This is more probably
right. Compare 'Julian der Abtrilnnige,' 177,
15:" while thine eyes are on them they are
gone."
4. Of an unclean thing what can he cleansed 7]
The Syriac Version seems at first sight very
different: "and over the head of his people
he will gain the victory." This, however,
means only that the Syrian divided the words
before him wrongly, reading for i"10 y ; "lD
j>"W, pTO r\by t;hn. The Arab, gives' the
following version of the Syriac : " he that
gives them the lie and relies not on them
winneth the victory more than the greatest
of his people." The Syriac Version seems
to imply that the words " unclean " and
" cleansed " should rather have been rendered
" evil " and " righteous." Just as righteous-
ness does not spring out of evil (" Do men
gather grapes of thorns?"), so the truth
does not come out of the false and unsub-
stantial. The Greek text would have referred
to the unclean thing rendering everything else
unclean, a striking comparison, though not
a very appropriate one.
5. Divinations, fa'c] In this opinion the
author is far in advance of the later Rabbinical
schools.
and the heart fancieth, as a woman's heart
in travail^ Syriac, " he that believeth them,
there is his heart." Lat. et somnia malefaci-
entium vanitas est. The Greek seems evidently
correct. The physical phenomenon alluded
to is sometimes mentioned bv the ancients.
6. in thy visitation.'] Rather, as a visi-
tation; the Vet. Lat. and Armen. : "unless
a visitation be sent." Apparently we have not
here the genuine words of the author. The
Syriac has : " even though it be ordained of
God that men go astray with the fancies of
the night." Combining the Syr. and Greek,
we obtain a text like 1p3n IT nXE DN,
" even though thou be visited from God;" and
it is almost clear that the next verse requires
some such saying. So many have been led
astray by dreams that it is best to distrust
them all, even at the risk of some one being
really inspired. The verse well illustrates the
methods of the two translators.
7. and they have failed, <b"c.~] Rather,
and [many] have failed.
8. The law shall be found perfect without
lies.] Rather (Fritzsche), is perfected
or realised without the help of false
things (such as dreams). Syr. "Where
there is no sin, God is pleased;" Lat. con-
summabitur verbum.
The second clause is difficult : " Wisdom
is perfection to a faithful mouth." Syr. " the
wisdom of the wicked is believed in the night."
Evidently there was a word in the original
read by the one ^v3, by the other b'b'l.
"The wicked" of the Syriac need not be
considered. Probably the original meant
"wisdom is perfected in a faithful mouth;"
i.e. wisdom when combined with sincerity is
perfect.
Arguing back from this, we may interpret
the first clause : " By not lying, the law is
accomplished ;" i.e. the telling of the truth is
so important that by keeping this rule a man
observes the whole law. The Syriac translator
apparently was offended by this sentiment
and diluted it. The author was led up to
these remarks on truth by the falsehood of
dreams.
9. A man that hath travelled knoweth many
things.] So a few MSS., S. H. and Arm. The
best Greek MSS., however, have 7re7raiSfu/*<?-
vos, " a man that is educated, Sec." The
Syriac is here very different : " A wise man
examines much." This seems to shew that
the late Hebrew word, K'j33 e xercitatus, was
170
ECCLESIASTICUS. XXXIV
[v. 10 17.
B.C.
cir. 200.
hath much experience will declare
wisdom.
10 He that hath no experience
knoweth little : but he that hath
travelled is full of prudence.
1 1 When I travelled, I saw many
things ; and I understand more than
I can express.
12 I was ofttimes in danger of
death : yet I was delivered because of
these things.
13 The spirit of those that fear
the Lord shall live ; for their hope is
in him that saveth them.
14 Whoso feareth the Lord shall
B.C.
cir. 200.
not fear nor be afraid ; for he is his
hope.
15 Blessed is the soul of him that
feareth the Lord : to whom doth he
look ? and who is his strength ?
16 For c the eyes of the Lord are ^ p s . 33 .
18.
upon them that love him, ^he is their ^
mighty protection and strong stay, <t p s . 61
34- 15-
cover % 3 ' 4 \ .
6c 91. 1, 2,
a defence from heat, and a
from the sun at noon, a preservation 3. 4
from stumbling, and an help from
falling.
17 He raiseth up the soul, and
lighteneth the eyes : he giveth health,
life, and blessing.
used here ; the Syriac inverted the order of
the words and read Kiph.
he that hath much experience will declare 'wis-
dom.'] Syr. (as rendered by Dr. Payne Smith,
col. 1 147): qui prosperat omnia examinat
(perhaps, however, we should correct . ^>
for |X), obtaining some later Hebrew word
like ?*3"1). The verse, according to the most
probable readings, refers merely to practice in
the arts or sciences.
10. but he that hath travelled is full of
prudence^] Syriac again, " he that hath had
experience ;" perhaps misreading !"IDJ for yDJ,
with which the author may have intended a
jingle. Lat. qui in multis f actus [qu. iactus or
iactatus ?] est.
11. When I travelled, I saw many things."]
An interesting notice of the author's personal
experience: cp. chap. li. 13. It is much to
be regretted that he does not enter into fuller
details concerning his journeys.
and I understand more than I can express.]
Syr. " and many things have passed over me;"
Lat. et plurimas verborum consuetudines. The
Hebrew to which these three renderings seem
to lead up is ^y DnXl C2T1 ; the Greek
represents a slightly different division of the
first words, "Q1D 311 ; while the last seems
almost to have been interpreted from the
Arab. *}!**>, confirming Hitzig's conjecture
about chap. vi. 22. The true reading may
possibly be represented by the Syriac, " and
many things have passed over me;" which
would fitly prepare for the next verse. At-
tempts to obtain a satisfactory meaning from
the Greek will be found in Fntzsche.
12. yet I was delivered because of these
things.] _ Syr. "on account of them." This
phrase is obscure. The Greek might con-
ceivably mean "for all that." Aeth. "and
withal God saved me ; " but this the Syriac
seems to forbid. The same difficulty applies
to Fritzsche's explanation, " on account of the
following things;" which is also not in the
manner of our author. We must therefore
follow Bretschneider in making the " things "
his prudence and skill; unless we might
suppose a mistranslation of the Hebrew, e.g.
D-Qyn (read Cmp), by which the author
had intended " when they passed over [me] ;"
sc. the "things" mentioned in the previous
verse.
13. The spirit of those that fear the Lord shall
live.] Cp. Isa. xxxviii. 16: "the life of my
spirit." Syr. " The Lord doeth the business
of them that fear him;" perhaps *" Kt nijn
rrnn for rvnn v " wv nn.
for their hope is towards their Saviour.]
Syr. " for great is his hope and he saves."
14. This verse is omitted in Syr. It may
be a reminiscence of such passages as Ps.
lvi. 12.
15. to whom doth he look'?] A question
employed for the purpose of introducing the
reason of the beatitude : like those at the end
of the Twenty-fourth Psalm.
strength.] Rather, support or stay.
Heb. jytHD.
16. The highly poetical metaphors of this
verse are all diluted in the Syriac Version.
17. Kaising up the soul, and lightening
the eyes.] Syr. "the joy of the soul." Heb.
probably nsb> : which the Greek trans-
lator would seem to have interpreted from
the Arabic *
he giveth health, life, and blessing^] Syriac,
"medicine of life and blessings." Perhaps
in the original "health, life, and blessing"
v. i8-
;6.]
ECCLESIASTICUS. XXXIV.
171
B.C.
cir. 200
18 ''He that sacrificeth of a thing
wrongfully gotten, his offering is ridi-
t- culous ; and "the gifts of unjust men
-7
/ Prov.
ls-8.
Or, the are not accepted.
19 /The most High is not pleased
with the offerings of the wicked ;
neither is he pacified for sin by the
multitude of sacrifices.
20 Whoso bringeth an offering of
the goods of the poor doeth as one
that killeth the son before his father's
eyes.
21 The bread of the needy is their
life : he that defraudeth him thereof
is a man of blood.
I 3-
Deut. 24.
22 He that taketh away his neigh- b. c.
hour's living slayeth him j and he Cl !i^ "
that ^defraudeth the labourer of his ^ Lev. 19
hire is a bloodshedder.
23 When one buildeth, and an- * I5 \
other pulleth down, what profit have
they then but labour ?
24 When one prayeth, and an-
other curseth, whose voice will the
Lord hear ?
25 /j He that washeth himself after * Num -
the touching of a dead body, if he
touch it again, what availeth his
washing; ? . _
,o : 2 Pet. 2
26 'So is it with a man that fast- 20, &c. "
were used as epithets, the word "giveth"
being a gloss.
18. See introductory remarks. The long
passage which follows contains interesting
suggestions, but displays that want of con-
tinuous thinking, which prevented the Jewish
Chokhmah ever developing into a system of
philosophy. The author vacillates between
different points of view, but follows neither
to its legitimate consequences.
He that sacrificeth of a thing wrongfully
gotten, his offering is ridiculous.'] Fritzsche's
suggestion that n2T, " a sacrifice," has been
wrongfully read rnt, is confirmed by Syr.
For "ridiculous" Alex., with some other
MSS., has "culpable" or "contaminated;"
so, too, Lat. and Cyrill. Alexandr. vi. 311,
who quotes this passage with Job viii. 20 and
the end of Isaiah. We believe this (last)
reading to be right, and (comparing it with
the Syriac) suppose that the author must have
intended some play on the words !"6iy and
TOW.
the gifts of unjust men are not accepted."] So
248, Co., Syr., Arm. The best Greek MSS.
(and Lat.) have "mockeries." We venture
to suggest that the author here has another
play on a word: for mt, "sacrifice," he sub-
stitutes nm ("scorn," "mockery," a Syriac
word), DWl \-in for DW1 rQT. This
sort of witticism has always had peculiar
attractions for the Jewish rriind. So in the
Qaraite- Arabic writings Mohammad is called
Pdsul (" unclean ") for Rasul (" Apostle "),
Mekka Makkdth (" plagues "), Sec. The sub-
stitution of Bosheth ("shame") for Baal
(" lord ") in the biblical text affords an early
example of this. The Syriac, which has here
" offerings," may have simply " corrected "
the text. Comp. Prov. xv. 7 ; xxi. 27.
20. that killeth.] Lit. that s laugh-
ter eth. The point of comparison lies in
the impossibility of conciliating the father
with such a sacrifice. The words remind the
reader of Virgil's Priam, " qui nati coram me
cernere letum fecisti et patrios foedasti funere
vultus."
21. The bread of the needy is their life.]
Rather, is the life of the poor; by no
means a lucid sentiment. Syr. " the bread
of mercy," *lpn Dn?, misread by the Greek,
Ipri 6. " The bread of mercy," i.e . " the
bread of charity;" the abuse referred to
being the diversion of means intended for
charitable purposes, or more properly to be
spent in charitable objects, for more ostenta-
tious employment in sacrifice.
22. He that taketh away, (&c.] The original
apparently was t?T, "takes violently away."
The Syr. misunderstood this, and rendered
" inherits ; " the Arabic translator improves
this into " makes him the heir of his goods."
2v/ij3iWi? is a very unusual expression for
t'ictus, " substance." Either the Aeth. render-
ing, " who separates a man from his wife," or
Grot. " takes away social intercourse," would
be more literal than the A. V. But in favour
of the A. V. we have the obvious sense of the
passage, as well as Arm. and S. H. The Lat.
in sudore panem is remarkable, and seems to
be an allusion to Gen. iii. 19.
23. The order of thought is satisfactorily
explained by Fritzsche. In the case of such
a sacrifice as that described, while one prays
(i.e. the sacrificer), the other (the poor man
whom he has robbed) curses ; how then can
such a sacrifice profit any more than the
operation described in this verse ?
25, 26. Those, too, who approach God
must do so seriously; He cannot be trifled
with. It is not exactly said that the outward
observance of fasts can only be of meaning or
172,
ECCLESIASTICUS. XXXIV. XXXV.
[v.
B.C.
cir. 200.
eth for his sins, and goeth again, and
doeth the same : who will hear his
prayer ? or what doth his humbling
profit him ?
CHAPTER XXXV.
I Sacrifices pleasing to God. 14 The prayer
of the fatherless, of the widow, and of the B. C.
humble in spirit. 20 Acceptable mercy. c ' r - 2Q O -
HE a that keepeth the law bring- " 'Sam.
eth offerings enough : he that Jer. 7 .
taketh heed to the commandment hos.6. 7 6.
offereth a peace offering. ^g 0- 6- 6)
2 He that requiteth a good turn Markl2 -
1 33-
value in so far as it is symbolic of an inward
process, but that a fast for sin and prayer for
its forgiveness can only attain the object
sought, if combined with the abandonment
of sin just as a bath of purification cannot
avail if a dead body is immediately touched
again. The sentiment seems almost to have
become proverbial in Jewish theology. Thus
we read (Taan. 16 a, line 10 from bottom)
that a man who is guilty of a sin and con-
fesses, but does not turn from it, is like one
who holds an unclean reptile in his hand,
who, even if he immersed in all the waters of
the world, his immersion (bath of purification)
would not profit him ; but if he casts it from
him, when he immerses in forty Seah (the bare
legal measure of water for such a bath), imme-
diately his immersion profiteth (obtains the
object of purification) the references in proof
being to Prov. xxviii. 13 and Lam. hi. 41
(comp. also Yalkut on the passage in Prov.
and the Midr. R. on that in Lam.). In 'Abhoth,'
ut sup. p. 116, constant repentance with
constant sinning is reckoned among the five
unpardonable offences.
CHAPTER XXXV.
The reference in chap, xxxiv. to heathenism
and to Judaism, whether pure or corrupt,
leads to a farther and, in many respects, most
interesting discussion. The main subject is
that of sacrifices, on which the writer pro-
pounds his own more liberal views, insinuating
rather than stating them, artfully slipping
them in between other sayings irreprehensible
to Jewish orthodoxy thus finding a place
for what he might scarcely have dared openly
and broadly to teach. Equally interesting is
it to notice how the Syriac translator modifies
and alters in a Christian sense. Not only
does he eliminate all references to sacrificing
in the strict sense, substituting expressions
which a Christian writer might employ, but
his references to the words used by our Lord
are so evident as at once to be obvious to every
reader (comp. the notes on w. 2-9). Thus
the chapter may be regarded as adding im-
portant evidence on the Christian authorship
of the Syr. Version. On the other hand, it does
not seem likely that the Greek translation
contains important Hellenistic alterations by
the younger Siracide. Of such we should
probably have had more distinct expression
than the Greek text contains. Indeed, the
reference to sacrifices is exactly in the spirit
which, as we have all along observed, is cha-
racteristic of the elder Siracide. It is the
Grecianism of Palestine rather than of Alex-
andria a mild Sadduceeism, before there were
either Pharisees or Sadducees: the influence
of Greek thinking and life upon the more
liberal spirits of Judsea, the effect upon them
of contact with the great world without.
It is difficult to arrange the chapter into
other than two sections, of which the one
treats of sacrifices in their real import and
value {w. 1-11), the other of sacrifices un-
righteous and unacceptable (yv. 12-15). The
mention of the cry of distress addressed to
the Lord Qv. 15) leads to a more detailed
reference to all such appeals, which assuredly
will bring their answer in the Divine inter-
position, whether for deliverance or for judg-
ment. But the greatest wrong was that which
heathen persecution inflicted on the people of
God ; and the loudest cry for Divine judg-
ment, that for vengeance on them and for
smiting into fragments the sceptres of the
unrighteous (v. 18). Thus the appeal for
answer to prayer and for Divine interposition
merges into a strong anti-heathen passage,
while for Israel a season of refreshing mercy
is asked in the interval before the judgment
on their oppressors. We infer that the elder
Siracide must have written in a time of
anticipated persecution and suffering (see
General Introduction).
1. bringetb offerings enough.] Syr. " If thou
doest what is written in the Law, thou hast
multiplied service." If the Greek Version may
be regarded as expressing the views of a Jew
who attached not any absolute value to the
ritual observances of the Law, the Syr. trans-
lator seems purposely to have omitted all
reference to sacrifices and to occupy a totally
different (Christian) standpoint.
he that taketh heed to the commandment
offereth a peace offering^ Syr. " blessed be
his spirit," alteration of text in the same
spirit as in the first clause.
2. He that giveth a good turn?}, I.e. " re-
quiteth a benefit." The Syriac of this verse
is rendered by Dr. Payne Smith, col. ii79>
" qui donum obfert id facit quod optimam
retributionem s. usuram sibi refert." The
312.]
ECCLESIASTICUS. XXXV.
l 73
B.C.
.200.
* Dan. 4.
27.
c Exod.
.23. 15-
Deut. 16.
16.
offereth fine flour ; and he that giveth
alms sacrificeth praise.
3 *To depart from wickedness is
a thing pleasing to the Lord ; and
to forsake unrighteousness is a pro-
pitiation.
4. c Thou shalt not appear empty-
before the Lord.
5 For all these things [are to be
done] because of the command-
ment.
6 The offering of the righteous
maketh the altar fat, and the sweet
savour thereof is before the most
High.
7 The sacrifice of a just man is
acceptable, and the memorial thereof B. c.
shall never be forgotten. cn-^200.
8 ^Give the Lord his honour with 4 p rov .
a good eye, and diminish not the 3 ' 9 "
firstfruits of thine hands.
9 e \w all thy gifts shew a cheerful g 2 7 Cor '
countenance, and "dedicate thy tithes 1 or, /
with gladness. aparL
10 /Give unto the most High f J obit
D 4. 8.
according as he hath enriched thee ;
and as thou hast gotten, give with a
cheerful eye. f/^
11 -^For the Lord recompenseth, 2 Cor. 9. 8.
and will give thee seven times as ^^iminish
mUCh. nothing
12 " Do not think to corrupt with offerings.
Hebrew was probably 7-1DJI ?D3, The Syriac
alteration here involves a meaning almost the
opposite of that conveyed by the Greek. The
translator seems to have wished to convey
some of the N. T. directions and promises
about the gracious retribution to those who
give.
sacrificeth praise?] min l"DT. Syr. " keep-
eth the law." Had he read mm for mm ?
3. is a propitiation^] The Syr. once more
alters in the same spirit as before: "and
restrain thy strength that thou do what is
abominable." If the Greek represented re-
pentance as real propitiation, the Syr. omits all
reference to it, and so avoids what might sound
either Jewish or Judaising.
4-11. Nevertheless, though the best sacri-
fice is good conduct, still for the sake of the
commandment, actual sacrifices must be
offered also. This deserves special attention
as expressive of views afterwards more fully
developed in Hellenism.
4. before the Lord.] Syr. " before Him."
For the phrase (or rather quotation), see
references in marg.
5. For all these things are to be done.]
Apparently not of absolute and internal neces-
sity, but simply because ordered in the Law,
and therefore to be observed. The Syriac
translator once more alters the statement
into " every one that do'eth well keepeth the
commandment."
6. maketh the altar fat.] Perhaps JBHO,
which should have been rendered " is thought
fat," i.e. rich, savoury, "the altar" being a
gloss. The Syr.: "is the prayer of their
mouth," a very significant alteration.
and the sweet savour thereof] Syr. " and
their works cleave open the heavens."
7. the memorial.] Fritzsche suggests that
this may have meant the iTDTX or memorial-
sacrifice of Lev. ii. 2, 9, &c. But this seems
not likely. The Syr. seems to shew that the
word is used in our ordinary English sense.
8. Give the Lord his honour.] Lit. glorify
the Lord. Syr. " give to the poor," &c.
and diminish not the firstfruits of thine hands.]
Syr. " and vacillate not in thy gifts." He may
have read "iyon for DJ?tDD : but the alteration
of " firstfruits " into " gifts " can only have
been intentional. On the "firstfruits," see
'The Temple, its Ministry and Services,'
ch. xix.
9. and dedicate thy tithes^] Syr. " lend to
him that will not pay thee." The alteration
here is not only bold, but the reference to
St. Luke vi. 34, 35 is so clear that we can
scarcely doubt the Syr. intended to put
the words of Christ into the mouth of the
Siracide. Very significantly the Syr. next
reverses the order of the verses that follow,
placing v. n of the Greek in immediate
juxtaposition to v. 9 and v. 10 after our
Greek v. 11. The entire elimination of
allusion to sacrifices and the reference to
the words of our Lord seem to establish the
Christian authorship of the Syriac Version.
10. and as thou hast gotten, give with a
cheerful eye.] Lit. according to the
finding of thy hand, "]T SVDD ; Syr.
" with an ample hand " (fi6o for KXO ?).
11. seven times as much.] Syr. " ten thou-
sand times." The addition in the Syr., " he
that giveth to the poor lendeth to the Lord,
and who shall recompense but He Himself?"
is an interpolation from Prov. xix. 17.
12. Do not think to corrupt with gifts.]
Rather, Think not to bribe. For this
the Syriac has a most interesting variant,
putting simply " hesitate not," without further
i74
ECCLESIASTICUS. XXXV. XXXVI. [v. 13-20.
B.C.
cir. 200.
* Lev. 22.
20, 21, 22.
Deut. 15.
21.
Mai. 1.
8, 13. x 4-
Deut.
10. 17.
2 Chron.
19. 7.
Job 34. 19.
Wisd. 6. 7.
Acts 10.
34-
Rom. 2.
11.
Gal. 2. 6.
Eph. 6. 9.
Coloss. 3.
25-
1 Pet. 1.
17.
k Exod.
22. 23, 27.
gifts ; h for such he will not receive :
and trust not to unrighteous sacri-
fices ; for the Lord is judge, and
with him is ' no respect of persons.
13 He will not accept any person
against a poor man, but ^'will hear
the prayer of the oppressed.
14 He will not despise the suppli-
cation of the fatherless ; nor the
widow, when she poureth out her
complaint.
15 Do not the tears run down the
widow's cheeks ? and is not her cry
against him that causeth them to fall ?
16 He that serveth the Lord shall
be accepted with favour, and his
prayer shall reach unto the clouds.
17 The prayer of the humble
pierceth the clouds : and till it come
nigh, he will not be comforted ; and
will not depart, till the most High
shall behold to judge righteously, and
execute judgment.
18 l For the Lord will not be slack, B.C.
will the Mighty be patient CI Jj_^-
them, till he have smitten ' 2 Pet -
. .3-9'
in sunder the loins of the unmerci-
neither
toward
vengeance to the
have taken away
t "' Rom.
according to his deeds,
fill, and repayed
heathen ; till he
the multitude of the "proud, and " r >< : ' /
r 1 1 oppressors.
broken the sceptre or the unrigh-
teous ;
19 Till he have m rendered
every man
and to the works of men accord-
ing to their devices ; till he have
judged the cause of his people,
and made them to rejoice in his
mercy.
20 Mercy is "seasonable in the
time of affliction, as clouds of rain in
the time of drought.
CHAPTER XXXVI.
I A prayer for the church against the enemies
thereof. 1 8 A good heart and a froward.
21 Of a good wife.
Gr. fair.
addition. This suits the train of alterations in
the Syr. But possibly "inVJ* has been misread
"init*. Whether the corruption here is in
the Syriac or Hebrew, it is not easy to deter-
mine, though the former seems more likely.
We are inclined to think, however, that the
Hebrew had some denominative of iniL".
The Greek word SapoKondv also occurs in
3 Mace. iv. 19: 8apoKonla is more common.
The Lat. renders offerre munera prava. Arm.
" bring not as a bribe;" and so Aeth. Syr.
Hex. " labour not with offering."
13. He ivill not accept any person^] Rather,
respect any person, according to the
well-known Hebraism. The Syr. has charac-
teristically : " the prayer of the poor comes
before him." This can scarcely be regarded
as a paraphrase ; still less as the true reading.
The " accepting of persons " comes in from
the end of the previous verse.
14. when she poureth out her complaint^]
Lit. "prattle;" a contemptuous word, of
which the original was doubtless purposely
employed. Gemitus, which the Lat. adds at
the end of the verse, seems to be a vestige of
an old reading (which would correspond with
the Syriac) at the commencement of the verse,
afterwards altered to preces, to correspond
with 'iKtreia of the Greek.
15. The verse is omitted by the Syr. trans-
lator, but probably genuine.
17. /;'// it come nigh.'] Syr. " till he examine
it."
18. The writer rapidly passes to an antici-
pation of judgment upon those tyrannical
heathen rulers whose sway rested upon Israel
with such terrible weight of persecution (see
introductory remarks). The Syriac does not
offer any variety of importance in this verse,
though it renders none of the six clauses
exactly as the Greek. Perhaps we may find
a vestige of the old word Pi?j"ip, " a sceptre,"
in o-KTJTTTpa, for which the Syr. offers " rulers."
The Lat., too, in v. 19 has preserved a vestige
of the Hebrew in its rendering "according to
the works of Adam."
20. His mercy is seasonable.] Syr. "the
hater will be ashamed."
of drought.] mV2, which the Syrian in-
terpreted from his own language.
The verse indicates an apprehension of
national suffering, when those under the yoke
of the foreign rulers would long for some
seasonable relief in the present, and earnestly
look for the final deliverance assured to them
in the righteous judgment of the God to
whom they appealed.
CHAPTER XXXVI.
The same abrupt transition as in ch.
xxxiii. (y. 19), from a subject, sublime and
of deepest interest, to another trivial if
not almost repulsive, appears again in this
chapter at -y. 18. Once more we might
be tempted to think of a misplacement in
the text ; but of this there is not any ex-
V. r-
-9-]
ECCLESIASTICUS. XXXVI.
*75
B.C.
cir. 200,
HAVE mercy upon us, O Lord
God of all, and behold us :
2 And send thy fear upon all the
nations that seek not after thee.
jer. 10. 3 a Lift up thy hand "against the
strange nations, and let them see thv
II Or, upon. t> ' J
power.
*Ezek. 20. 4 As thou wast ^sanctified in us
&2S. 25. before them : so be thou
I lg\ I* among them before us.
c i Kings 5 And ^let them know thee, as we
6.43. 6- have known thee, that there is no
God but only thou, O God.
6 Shew new signs, and make
B.C.
cir. 200.
magnified
other strange wonders : glorify thy
hand and thy right arm, that they
may set forth thy wondrous works.
7 Raise up indignation, and d pour d Ps. 79 .
out wrath : take away the adversary,
and destroy the enemy.
8 Make the time short, remember
the " covenant, and let them declare 1 Gr. oath.
thy wonderful works.
9 Let him that escapeth be con-
sumed by the rage of the fire ; and let
them perish that oppress the people.
ternal evidence. The first part of the
chapter Qvv. 1-17) connects itself with the
concluding part of ch. xxxv. both as regards
Israel and the Gentile world. It is a prayer,
at times sublime, for the deliverance of Israel,
the fulfilment of the prophetic promises, and
the advent of the Messianic kingdom, even
although there is not any mention of a personal
Messiah. As points of subsidiary interest
we note, on the one hand, the tone of sadness
as regards the condition of Israel at the time
the chapter was written, pointing back to a
period of persecution and suffering ; and, on
the other hand, the variations introduced in
the Syriac translation, which, although some-
times seemingly slight, are of great significance
as regards the religious views of the translator.
Of the second part of the chapter (w. 1 8-26)
it is neither easy nor pleasant to speak, espe-
cially when following on such sentiments as
in Part I. The connexion between the verses
is not very obvious, although the whole may
perhaps be summed up under the general
heading " Discernment." Possibly also v. 21
may mark the beginning of a sub-section on
the relation of the sexes. We can only add
that the part as a whole descends from anti-
thetic sayings, neither very wise nor very
elevated, to what may be euphemistic allusions
to the dangers threatening married life from
the presence of unmarried acquaintances (w.
25, 26).
1. Have mercy upon us, <frv.] Syr. " Redeem
us, O God, all of us."
behold [its].] Lat. re sphere.
2. send thy fear upon all the nations that
seek not after thee.] The last words must
be omitted as not found in the original MSS.
of the Greek, but only given by the Vet. Lat.
and Syr. The addition may be an interpola-
tion from Jer. x. 25 or Ps. xxxix. 6. The
Vet. Lat. and Syr. also omit " all."
3. the strange nations.] Syr. (perhaps cor-
ruptly) in the singular.
4. As thou wast sanctified.] JltJHpJ, Ezek.
xxviii. 22, &c. God is sanctified either by
rewarding the well-doer or punishing the
evil-doer: here the latter is indicated.
6. Shew new signs.] The reference seems
to the former miraculous deliverances, espe-
cially to that from Egypt.
and make other strange wonders.] This
should be rendered: and do fresh won-
ders, rUB> (Grot., Fritzsche). This is
confirmed by the Syriac.
glorify.] Perhaps " strengthen " (Syr.),
P;Til, was intended.
8. the covenant.] opKicrfiov ; Sin. Spicrfiov,
confirmed by Syr. Lat. finis ; Arm. and S. H.,
"term." We should therefore substitute
the end. " Bring near " (Syr.) seems a
more suitable verb than " remember."
and let them declare thy wonderful works.]
Syriac, " because there is none that sayeth
unto thee, What doest thou?" Whoever
was the author of this phrase, it is very remark-
able. It is intended to excuse the prayer
" hasten on the time." The writer is repre-
sented as pleading that, if the Divine term
were brought somewhat nearer, no one could
find fault with such a change.
9. Let him that escapeth.] Syr. " In wrath
and fire destroy the hater." We are not
likelv to find any easier reconciliation of this
with the Greek than JUn and K3TE7I, The
expression is like 1 Kings xix. 17.
and let them perish that oppress thy people.]
Lit. find destruction. Syr. "and all the
lords and princes of the people." Probably
the ?31 of the original meant " and destroy "
(nO)\ misread by both translators. The
violence of the sentiment may have led the
Greek to substitute for it the milder prayer
in the text. A literal translation might have
been dangerous to the Jewish community in
Alexandria.
176
ECCLESIASTICUS. XXXVI.
[v. 10 18.
B.C.
cir. 200.
' J er - 3 1 -
10.
f Dan. 9.
18, 19.
z Exod. 4.
22.
A 2 Chron.
6. 41.
Ps. 132.
14.
II Or, thai
it may
magnify
thine
oracles.
10 Smite in sunder the heads of
the rulers of the heathen, that say,
There is none other but we.
II 6 ' Gather all the tribes of Jacob
together, and inherit thou them, as
from the beginning;.
12 O Lord, / have mercy upon the
people that is called by thy name,
and upon Israel, s'whom thou hast
named thy firstborn.
13 O be merciful unto Jerusalem,
thy holy city, h the place of thy rest.
14 Fill Sion "with thine unspeak-
able oracles, and thy people with thy
glory.
B.C.
cir. 200.
prophecies.
15 Give testimony unto those that
thou hast possessed from the begin-
ning, and raise up "prophets that 1 Or,
have been in thy name.
16 Reward them that wait for
thee, and let thy prophets be found
faithful.
17 O Lord, hear the prayer of thy
"servants, according to the z blessing :| Or, ,/-
of Aaron over thy people, * that all * '""*',
they which dwell upon the earth 6.* 23 .
may know that thou art the Lord, k l Kin s s
the eternal God.
18 The belly devoureth all meats,
yet is one meat better than another.
8. 60.
10. the heads.~] Cp. Ps. ex. 6. Syr. " the
crown," perhaps softening the expression.
The verse contains a further appeal against
the tyrannical oppressors of the people of
God those heathen rulers referred to in
ch. xxxv. 18.
of the heathen.'] The better reading is
of the enemy (best Greek MSS., Syr.,
Lat.).
11. and inherit thou them.'] Probably mean-
ing " give them their inheritance." The Greek
MSS. have "and I inherited," to adapt the
syntax to that of xxxiii. 16 (v. supra). Lat.
et her edit ahis eos, following the Hebrew idiom
as from the beginning.] Syr. " and let them
inherit, as thou saidst from the beginning."
12. the people that is called by thy name.]
eV ovofxari crov. Better Greek would perhaps
be eV ovofiaros. They were the " people of
Jahveh."
whom thou hast named.] Best Greek MSS.
which thou hast likened to. The other
reading is supported by the Syr., and is pro-
bably correct, the reference being to Ex.
iv. 22.
13. the place of thy rest.] The expression
is strictly biblical (Ps. exxxii. 14), and here
very significantly used to point to the final
fulfilment of the good promises of God con-
cerning Israel and Jerusalem.
14. Fill Sion with thine unspeakable oracles.]
Rather, with the talk of thy deeds.
The passage has been admirably restored by
Tischendorf from the Vat. aperaXoyias. The
former editions had apai ra Xoyia <rov, which
Fritzsche endeavours to construe. The Latin
in enarrabilibus -verbis, translated in A. V.,
stands for appr/ToXoyias, which S. H. also
represents. The Syriac seems to point to a
Hebrew TTl1?n3. This is apparently the
only place in Greek literature in which a
derivative of ciperaXoyos is used with its
original meaning. Ordinarily it means a
"buffoon" or "jester." See Mayor on
Juvenal xv. 16. The aperai (in Pindar espe-
cially, " great deeds ") will in this case be real
and not exaggerated.
and thy peopled] Emend from the Syriac,
and thy temple (yaov).
15. Give testimony unto those that thou hast
possessed.] Rather, to thy creations,
i.e. " works from the beginning." Prove the
truth of the record of them by doing others
like them. But the Syr., which renders " con-
firm the testimony of thy servants" is far
simpler: and indeed TH^'y ( c ^ ^ cc ' es - * x - x >
epyaalai) may mean either, but more naturally:
" thy servants." Perhaps the phrase " which
were of old " led the translator astray.
and raise up prophets.] Rather, and
raise up the prophecies uttered in
thy name. "Raise them up "in the sense
of waking them out of their sleep fulfil
them. Syr. " let them come." Similarly
Kivelv is used of waking up an obsolete story.
16. The fulfilment of God's promises is
described as the reward of the patience and
faith of those who now suffer, and the con-
firmation of the truth of prophecy.
17. according to the blessing of Aaron.]
Syr. "according to the will of thy people."
The blessing of Aaron is recorded Numb. vi.
23. With the Syriac cp. Ps. cvi. 4 (with
Peshitto). It seems to us clear that the
Greek is a gloss, and a remarkable one.
the eternal God.] Syr. " that thou alone
art God for ever."
18-20. The general subject is that of
" discernment " in matters relating to the
senses, as regards the speech, and, lastly, the
deeds of men.
19-26.] ECCLESIASTICUS. XXXVI. XXXVII.
177
B.C.
cir. 200.
/Job 34. 3.
19 'As the palate tasteth divers
kinds of venison : so doth an heart of
understanding false speeches.
20 A froward heart causeth hea-
viness : but a man of experience will
recompense him.
21 A woman will receive every
man, yet is one daughter better than
another.
22 The beauty of a woman cheer-
eth the countenance, and a man
loveth nothing better.
23 If there be kindness, meekness,
and comfort, in her tongue, then is
not her husband like "other men.
24 He that getteth a wife begin-
neth "a possession, '"a. help like unto B. c.
himself, and a pillar of rest. cir^aoo.
25 Where no hedge is, there the )^J/ tri - z , e
possession is spoiled : and he that > Gen. 2.
hath no wife will wander up and l8 -
down mourning.
26 Who will trust a thief well
appointed, that skippeth from city
to city ? so [who will believe] a
man that hath no house, and
lodgeth wheresoever the night taketh
him ?
CHAPTER XXXVII.
I How to knoiv friends and counsellors. 12 The
discretion and wisdom of a godly man blesseth
him. 27 Learn to refrain thine appetite.
18. The belly. 1 Syr. " the soul " or " appe-
tite ;" and " sweeter " for " better."
19. tasteth [divers kinds of] venison.']
Omit the words within brackets. The
English rendering follows a different inter-
pretation from that of Fritzsche, which is
that the palate distinguishes venison from
other kinds of flesh. The Hebrew expression
(which it is hard to recover) may have signi-
fied " high " meat. It is this which the palate
can distinguish, whereas in v. 1 8 the differ-
ence is discovered during digestion.
20. A froward heart causeth heaviness.]
Syr. " a hidden heart great is the care
thereof."
but a man of experience ivill recompense him?]
Syr. " understands these things.'
The difference between the two translations
proves the original to have been obscure.
The sentiment intended was very likely that'
of Prov. xx. 5.
21. Omitted by the Syriac.
22. the countenanced] " Her husband's "
(Vet. Lat.) ; cp. xxvi. 2. The Syriac has
"praiseth," reading 113^0 for PISK^D, and
makes the countenance the woman's. The
idea is that of love being kindled by the eyes,
often dwelt on by the Greek poets.
a man loveth nothing better?] Lit. it
surpasseth all human desire. Syr.
"every desire of the eyes;" possibly an in-
tentional sobering down of the expression.
23. and comfort '.] Omit these words (found
in Vet. Lat., Co., 248 ; = XS1D1 according to
Fritzsche).
is not . . . like other men.] His lot far
surpasses theirs, oi kot dvdpanovs is a very
common Greek phrase, always used in the
sense of " better " or " higher than man."
The verse is wanting in the Syriac.
ApOC. Vol. II.
24. getteth.] Fritzsche, " by purchase or
otherwise."
beginneth a possession?] Commences pos-
sessing. But there is little doubt that we
should read (following the guidance of the
Syriac) : " As the beginning of thy possessions,
obtain a wife," H^X HJIP pp TWVTI, a
verse modelled on Prov. iv. 7, !"IEDn rPSWl
HDIin n:p. The Greek translator here pointed
nj'p for npp ; but fpdpxercu is very likely an
error of the transcribers for iv apxii- Hesiod
in the well-known lines makes a wife the
second possession.
a help like unto himself] See margin.
and a pillar of rest.] Compare the Latin
phrase acquiescere in aliquo.
25. the possession^] Rather, the vine-
yard. Cp. Syr. here, and note on xxviii. 24.
ivill wander up and down mourning.] " Is.
taken captive and dispersed," Syr. The
original may have been obscure ; the A. V.,
however, suits the context sufficiently. S.
Ephraem (' Opp. Gr.' i. 92 d) quotes this,
verse, substituting however uiropovri, "pa-
tience," for -yvvj].
26. well appointed.] Syr. "like an ante-
lope."
that skippeth.] The better reading (Lat.
exilicus). The Vat. has " that tumbleth."
hath no nest.] Syr. " wife," interpreting.
and lodgeth.] Syr. "and dieth;" but we
should perhaps emend / otj for / nVi i .
wheresoever the night taketh him.] Lit.
wheresoever he happens to be at
eventide. The verb represented is one of
a class of Semitic verbs signifying "to be
somewhere at a certain time." Fritzsche
suggests 3"iJ?n (1 Sam. xvii. 16).
N
178
ECCLESIASTICUS. XXXVII.
[V-
B.C.
cir. 200.
E
friend
VERY friend saith, I am his 3 O wicked imagination, whence
friend also : but there is a earnest thou in
which is only a friend in with deceit ?
name. 4. "There is a companion,
2 Is it not a grief unto death, when rejoiceth in the prosperity of a friend,
a companion and friend is turned to but in the time of trouble will be
to cover the earth
which
an enemy
?
against him.
B.C.
cir. 200.
ch. 6.
CHAPTER XXXVII.
The three main divisions of the chapter are
well marked. Advice in regard to friends
(substantially the same as that given in c. vi.),
whether untrustworthy or otherwise (i>v.
1-6), is followed by directions with reference
to counsel (yv. 7-15) when and with what
limitations it should be sought and taken.
This naturally leads to general remarks on
the need of reflection and the character of real
wisdom (yv. 16-26). The stanza is very
artistically arranged. Three classes of wise
men who are not really such (w. 19, 20, 22)
are contrasted with three who are really wise
(w. 23, 24, 26). In each case an explanatory
verse is added after mention of the second
class (v. 21, and again v. 25). The conclud-
ing stanza (vv. 27-31) if here in its right
place once more diverges, as in previous
chapters, to a subject not worthy of treatment.
The "counsel," " reflection," and "wisdom "
are to discretion in the choice of food and mo-
deration in it. The only link of connexion
between this chapter and the first seventeen
verses of the preceding is in v. 25. Most
probably the last stanza forms part of the
following chapter.
1. Every friend saitb.~] We can here ob-
serve that the Syriac has lost a letter at the
beginning of the line ; for cn \~, ,. \n we
should perhaps read |^; \\m.
I am bis friend also.] ITinnX or TQilX,
meaning " I love him :" cf. Bottcher, ' Lehrb.'
948 ; Driver, ' Hebrew Tenses,' 11. For
the expression compare Prov. xx. 9 ; and for
the sentiment, ibid. 6.
but there is a friend which is only a friend in
name.'] Syr. " whose name is friend." Com-
paring Prov. xxi. 24, it would seem that the
Greek interpretation of this is wrong; the
author meaning " there is a friend who deserves
the name," i.e. out of the whole number of
self-styled friends there are a few who really
belong to that class.
2. Is it not a grief unto death.] The Syriac
(continuing the last verse), " who cometh not
unto death." Heb.yp!) n.)0 1J? n"S~I, "Com-
eth it not nigh unto death?" The Syrian
therefore wrongly pointed \X?n for &6n, where-
as the Greek read VV for Vti ; but the latter,
by punctuating correctly, came nearer the
sense of the original. Compare with the
phrase Euripides, ' Heracl.' 247, kcu rdb' dy-
Xovrjs weXas, &c. The omission of the word
"nigh" caused the insertion of the glosses "is
therein " (eW) and " remains " (pivei) in dif-
ferent recensions.
when a companion and friend is turned to an
enemy.] Lit. (according to the better reading)
to enmity. Syr. " a true friend should
be to thee as thyself." The original would
seem to have contained the word iTrO, and
also the word p*1V, curiously interpreted in
one of its Arabic meanings ("^>^oi\) by the
Greek, and in another (Jiti^s^) by the
Syrian.
3. The expression is so bitter that we
might fancy the author to be speaking from his
own experience. "O wicked imagination:"
possibly we should take this phrase generally,
comparing Gen. vi. 9. But it may be (as
Fritzsche thinks) an apostrophe of the horrible
idea of the friend becoming unfaithful.
whence earnest thou in.] Lit. whence
wast thou rolled in, like an unexpected
figure on a stage by a machine; compare F. V.
Fritzsche's note on ' Thesmophoriazusae,'
p. 97, where phrases like diropd y i)p.ii> irpdy-
Harci daificov tis etcrKeKVK\r]Kev are collected
and explained. As the Syriac and Latin both
render "wast thou created," we think the
translator responsible for the Grecism. The
rolling of water, however, may have been also
in the translator's mind.
4. There is a companion which rejoiceth in
the prosperity of a friend.] (Cp. vi. 8-12.)
The Greek, as Fritzsche observes, admits of
three constructions : of which he prefers that
by which eralpos (plXov are combined, "a com-
panion of the friend." But this seems a very
unnatural expression, especially if we consider
the fondness of the ancient languages for repe-
tition of the same word in such cases. The
Syriac has : " Evil is the friend who approacheth
the table." Evidently we have the same confu-
sion between JH ar, d V~\ which was noticed in
xiv. 9; whereas the last words in both versions
are apparently translations of Znj3 !"in?X>2,
nnDty in the later Hebrew meaning " a feast."
The criticism of this verse is very closely con-
5 io.]
ECCLESIASTICUS. XXXVII.
E. C.
cir. 200.
5 There isa companion, which help-
eth his friend for the belly, and taketh
uor. in up the buckler "against the enemy.
presence of , -r? & , r . , . /'
the enemy. o forget not thy friend in thy
mind, and be not unmindful of him
in thy riches.
7 Every counsellor extolleth coun-
sel ; but there is some that coun-
selled for himself.
79
8 Beware of a counsellor, and
know before 'what need he hath ;
for he will counsel for himself; lest
he cast the lot upon thee,
9 And say unto thee, Thy way is
good: and afterward he stand on
the other side, to see what shall befal
thee.
10 Consult not with one that sus-
b. c.
cir. 200.
II Or, what
use there
is of him.
nected with that of the next, which commences
with the same words in the Greek, but with
"good is the friend" in the Syriac. The
probability seems to us in favour of the latter
being right, the Hebrew text before the Greek
translator having been corrupted in a very
common manner. Probably, however, in
2HS and 2nx 310 should have been rendered
" an evil friend " and " a good friend." The
rule for the postposition of the adjective may
be broken in the case of JH (Prov. xxix. 6 ;
Ewald, 'Lehrb.' p. 751,- compare Noldeke,
'Syr. Gramm.' p. 150). The translation of
the first clause should then have been "an
evil friend approacheth in prosperity." It is
remarkable that the Aethiop. retains "ap-
proacheth."
will be against him.'] Heb. *T3jJ0 (cp. Syr.),
meaning rather, " will stand aloof."
5. There is a companion which helpeth his
friend for the belly.'] (Cp. vi. 10.) I.e. "out
of sordid motives " (Fritzsche). If we adopt
the corrections of the Syriac Version (see last
note), it will be evident that the friend de-
scribed in this verse must be the opposite of the
former, and that the parasite cannot be referred
to. The Syr. renders : " Good is the friend
who fights against the enemy and takes a
shield." It would seem that this represents the
sense of the original. The parallelism, how-
ever, makes it probable that some words had
been omitted, which the Greek x d P w ya <TT P 6 s
represent. We suggest that the Hebrew was
Dm nys prfo ana aio, a good friend
nghteth on behalf of a friend," the word Dm
(by a rather violent Aramaism) being used
for " a friend," for the sake of the assonance
with .urbl. The Greek wrongly pointed this
word Drn, "the belly" (cp. Ps. cix. 4), while
the homoeoteleuton caused the omission of
the words in the Syrian's copy.
taketh up the buckler.] Cp. Ps. xxxv. 2.
6. Forget not thy friend in thy mind.] Syr.
"praise not (nat^P) ^ f or n3B J n ^) thy
friend lightly" ("at the beginning of the
friendship," Barhebraeus).
and be not unmindful of him in thy riches.]
Syr. "make him not ruler over thy house;"
perhaps lilKETl bx, read variously with V
and & Though the Hebrew text may be
restored with some certainty, it is by no means
easy to detect the original purport of the
clauses. As, however, the tone of most of
these precepts is that of warning rather than
of exhortation, it is probable that the Syriac is
nearer the truth than the Greek. We venture
to suggest (assuming twice corrupted to a)
that the author meant, " praise not thy friend
above a kinsman, and exalt him not over thy
household;" and, if so, as a corrective to a
misapplication of Prov. xxvii. 10. The Aeth.
translator conjectures (?) T v Xn for ^v X r h
"forget not thy friend in thy wealth," an
attractive suggestion, which, however, would
be certainly misleading.
_ 7. Every counsel/or extolleth counsel.] (Cp.
vi. 6.) Lat. prodit ; " considers his own
counsel best," Schleussner. Fritzsche regards
the text as corrupt. Our simplest course will
be to read i&pel for egaipei, though so obvious
a suggestion can scarcely have been left to us
to make. The verse will then apparently be
modelled on v: 1 (rras (pfoos ipel 'Efyik'ia&a
(lira Kaya), and the original meaning have
been "every counsellor will say: Counsel,"
i.e. will call the course he suggests counsel, and
therefore properly for the benefit of the person
to whom it is given ; whereas in some cases
the counsellor himself is the person intended
to profit thereby. The Syriac, " Behold every
counsellor; yet there is 'counsel that is well
made," seems to be a loose paraphrase rather
than a translation. Compare 'Derekh Erets,'
p. 38: "beware of him that counselleth
according to his own way (for his own
interest)."
8. what need he hath.] I.e. what is his real
purpose or design.
lest he cast the lot upon thee.] It is useless
inquiring what this can mean, since the Syr.,
by its rendering " an evil plot," seems to have
interpreted ?3n rightly as "a net:" "lest he
entangle thee in his net." Fritzsche finds this
meaning in ne forte mittat sudem in terram of
the Lat.
10. Examples of the persons whose advice
N 2
i8o
ECCLESIASTICUS. XXXVII.
[v. ii 13.
e. c. pecteth thee : and hide thy counsel
:ir. 200. r , .1
from such as envy thee.
11 Neither consult with a woman
touching her of whom she is jealous ;
neither with a coward in matters of
war ; nor with a merchant concern-
ing exchange ; nor with a buyer of
selling ; nor with an envious man of
thankfulness ; nor with an unmer-
ciful man touching kindness ; nor
with the slothful for any work ; nor
with an hireling for a year of finish-
ing work ; nor with an idle servant
of much business : hearken not unto
these in any matter of counsel.
12 But be continually with a godly
man, whom thou knowest to keep
the commandments of the Lord,
whose mind is according to thy mind,
and will sorrow with thee, if thou
shalt miscarry.
13 And let the counsel of thine
B.C.
cir. 2oo-.
should not be taken. First, one that suspecteth
thee; rather, one that looketh upon
thee with ill-favour: cp. L. and S. s. v.
vTToffKtTTU). The Syriac Version paraphrases
this "thy enemy;" but the Lat. in some MSS.
retains a remarkable variant, " thy father-in-
law," which has indeed no value in itself, but
points to an original TDn, rightly derived by
Syr. and Greek from the Aramaic verb NDn,
" to see," which apparently was used with the
same specialization as the Hebrew \fy and Lat.
invideo. This verse comes in the Vet. Lat.
between 5 and 6 ; see on v. n.
11. Neither consult.'] Necessary to the sense,
but omitted in the Vet. Lat. and Syr. The
Lat. commences with the words, " With an
irreligious man treat about holiness, and with
an unjust man about justice ;" probably inter-
polated, when, owing to the transposition of
v. 10, the sentence was left without a natural
commencement.
<with a woman touching her of whom she is
jealous.'] dvri^r/Xof. Lagarde, 'Mittheilungen'
(Gottingen, 1884), 133, says: "The thing to
be ascertained by further investigation is the
signification of dvr[(r]\os. We can only
guess that it is fellow-wife, we do not know
it ; from Steph. ' Thes.' i. 2, 908, it cannot be
proved." Syr. "lest thou commit adultery
with her;" probably through some misunder-
standing, though even in the Greek the subject
of deliberation here is not strictly parallel to
the rest. Compare ' Derekh Erets,' p. 19.
neither with a coward in matters of war.]
Syr. " with an enemy lest thou fight."
with a merchant concerning exchange.] I.e.
about goods, and more particularly about his
goods (Syr.). His advice should not be asked
on such matters as the article to be taken. In
all these cases the reader is warned not to ask
counsel of any person directly interested in the
result of the deliberation.
with a buyer of selling.] I.e. about the price,
as Syr. " his price," the price which he ought
to pay. In the East it would seem that these
precepts are by no means unnecessary.
Then follows a class of counsellors who,
from their character, are incapable of being
judges of the matter to be discussed.
with an envious man of thankfulness.]
Rather, with an ill-natured man (cf.
Syr. ; Lat. viro livido).
with the slothful for any work.] The habi-
tually timid and shrinking must not be con-
sulted about taking any important step.
with an hireling for a year of finishing work.]
Lit. with a domestic servant. The
readings, however, vary ; and Alex, has " for
a yearly servant," which is supported by Lat.
Syr. " with an evil hireling bind not up [i.e.
confide not] a secret." A man hired by the
time would be a bad counsellor concerning
the point at which the work was finished;
since it would be to his interest to protract
the period as long as possible (Bretschneider).
Since no similar disqualification can be urged
against the " domestic servant," we prefer the
reading eWrei'ou.
with an idle servant of much business.]
Rather, "work." Syr. "with a servant who
seeks to harm his master," in which we re-
cognize 2"Q, but scarcely anything more.
The opinion of a lazy servant must not be
asked on the question whether there is much
work to be done. (Cp. Prov. xviii. 9.)
12. The attributes of the good counsellor
follow.
a godly man, whom thou knowest to keep the
commandments of the Lord.] W hose advice will
therefore be uniformly on the side of right.
whose mind is according to thy mind.] W hose
advice will therefore be disinterested. The
first qualification is wanting in the second
class of counsellors mentioned above ; the
second in the first.
and if thou stumhlest, will grieve
with thee.] For this the Syr. has: "andwho,
when thou art hurt, is hurt himself, and with
whom it goes well when it goes well with thee."
Both are explanations of the previous clause.
13. Yet self-reliance is, after all, better.
And let the counsel of thine own heart
v. 14-
-22
]
ECCLESIASTICUS. XXXVII.
181
B.C.
cir. 200.
own heart stand : for there is no man
more faithful unto thee than it.
14 For a man's mind is sometime
wont to tell him more than seven
watchmen, that sit above in an high
tower.
15 And above all this pray to the
most High, that he will direct thy
way in truth.
16 Let reason go before every en-
terprize, and counsel before every
action.
17 The countenance is a sign of
changing; of the heart.
18 Four manner of things appear :
good and evil, life and death : but
the tongue ruleth over them continu-
ally.
19 There is one that is wise and
teacheth many, and yet is unprofit-
able to himself.
20 There is one that sheweth wis-
dom in words, and is hated : he shall
be destitute of all ' food.
21 For grace is not given him
from the Lord ; because he is de-
prived of all wisdom.
22 Another is wise to himself; and
the fruits of understanding are com-
mendable in his mouth.
B.C.
cir. 200.
llOr,
wisdom.
stand.'] Rather, And call the council of
thine own heart; a figure curiously like
that of Plautus, ' Mostell.' 688, "hue conces-
sero dum mihi senatum consili in cor convoco."
The Syrian probably had a mutilated original
before him.
14. And men's instinct ordinarily tells them
what to do. A similar sentiment to that in
the text occurs in the so-called ' first Alpha-
bet of Ben Sira :' " Let there be to thee sixty
counsellors ; yet desert not thine own soul."
Syr. " the heart of a man rejoices in his way."
Perhaps the renderings represent 13113 TJ 11
and "13 7 I| J > respectively; and the original
meant " tells him concerning his way."
than seven watchmen that sit above in an
high tower.] Syr. " than the useless wealth
of the world."
15. And after self-reliance, prayer is of
primary importance. The counsellors are
given in the inverse order of importance,
one's friends, oneself, God.
16. Third stanza (see introd. remarks).
Let reason go before every enterprize.]
Rather, perhaps, a word is the begin-
ning of every act. The Syriac here
Follows a mutilated original : " before all men
and before everything," '3S?1 . . . ?3 *JS?
im . . . ho.
17. The countenance is a sign of changing of
the heart.] The words " the countenance is "
are a gloss from 155, 248, and Co., and must
be omitted. The words remaining, " a sign
of changing of the heart," are in apposition
with ptpr], according to Fritzsche, " four
things come to light as the signs of the chang-
ing of the heart;" a sense which seems ob-
viously inappropriate. Lat. verbum nequam
immutavit cor. The Syriac omits the words.
We believe them to be inexplicable in their
present condition ; and suggest that they are
part of xiii. 21, 22, written by some one on
the margin.
18. Four manner of things appear.] Lit.
four parts. One may compare Deut. xxx.
19, "I have set before you life and death, the
blessing and the curse." The Syriac has:
" the Lord created all things."
but the tongue ruleth over them continually.]
Compare Prov. xviii. 21. Syr. " and he that
ruleth over his tongue shall be saved from
evil." This reminds us very temptingly of
the Arabic _ jo (Wright, ii. p. 1 1 3, Rem. b.).
19. The commentators quote from Menan-
der, fj.i<ra> cro<pi(TTTjv o<ttis ovx avru> (ro<p6s.
The passage cannot have been understood by
the Syr.
20. he shall be destitute of all food.] Syr.
" depriveth himself of all honour;" Lat. " of
everything." The original, however, may
have contained some vigorous phrase.
21. This verse is omitted by Syr., and may
be an explanation of the fact mentioned in
v. 20.
22. the fruits of [add his] understanding
are commendable in his mouth.] " Commend-
able" is an emendation of 248, Co., Lat,
for "faithful," which, as Bretschneider and
Fritzsche have seen, is an interpolation from
the end of the next verse. The Syriac order
is somewhat confused here. It would seem,
however, that the clause corresponding to this
is 23 , "and the fruits of his works are from
the appearance of his face." The combination
of these two renderings suggests an original
like VD biptt inmy nS1, "and his own
mouth receives the fruit of his understanding."
The Syrian and the first Greek translator both
took ?3DQ as a preposition, whereas ItraiveToi,
182 ECCLESIASTICUS. XXXVII. XXXVIII. [v. 23-31.
B.C.
cir. 200.
b Prov.
35-
II Or,
credit.
i-
23 A wise man instructeth his
people ; and the fruits of his under-
standing fail not.
24 A wise man shall be filled with
blessing ; and all they that see him
shall count him happy.
25 The days of the life of man
may be numbered : but the days of
Israel are innumerable.
26 b A wise man shall inherit ,: glo-
ry among his people, and his name
shall be perpetual.
27 My son, prove thy soul in thy
life, and see what is evil for it, and
give not that unto it.
28 For all things are not profitable
for all men, neither hath every soul B. c.
1 . . J cir. 200.
pleasure in every thing.
29 c Be not unsatiable in any^ c h. 31.
dainty thing, nor too greedy upon I2 ' I7 '
meats :
30 For " excess of meats bringeth n Or,
sickness, and surfeiting will turn into v Jf% e ats.
choler.
31 By surfeiting have many pe-
rished ; but he that taketh heed
prolongeth his life.
CHAPTER XXXVIII.
I Honour due to the physician, and why.
16 How to weep and mourn for the dead.
24 The wisdom of the learned man, and
of the labourer and artificer : with the use
of them both.
' praiseworthy," represents a view which made
it a passive participle.
23. A wise man instructeth his people.']
These words remind us of x. i. The Syr.
has : " there is a wise man that is wise at all
times," i.e. reading d?vh for Uvb (= 1DJ&),
and V* for BK. If we consider (i) the
parallelism, (2) the frequent omission of letters,
we shall perhaps decide in favour of the Syriac
reading. The division implied in these verses
is into (1) the wise to others but not to them-
selves; (2) neither to themselves nor others;
(3) to themselves and not to others; (4) to
both. The Syr. has misunderstood the second
clause. Comp. 'Abhoth de R. Nathan,' p. 87.
25. And that reputation will last, in spite
of the wise man's death. This verse is omitted
by Syr. On the second clause, see the intro-
ductory remarks.
26. shall inherit glory.] So 248, Co., Lat,
Syr. The better Greek MSS. have "faith."
The original probably meant " shall have a
perpetual inheritance."
27. People should find out their particular
weaknesses, and avoid yielding to them.
28. all things are not profitable for all men.]
Syr. " all food is not good." There has been
a confusion between ?3? and ?3X. We
believe the Greek text to be right.
neither hath every soul pleasure in everything.]
" Pleasure in a little," Syr. This seems clearly
corrupt; \ \ . \n for V^Vj. The Arabic trans-^'
lator makes of this : " and a little sufficeth for
the soul."
29. Be not unsatiable in any dainty thing.]
The Syriac has again ?3X for ?3.
nor too greedy upon meats.] Lit. be not
poured out, a very elegant Grecism : com-
pare Aristoph. ' Vespae,' 1469. The Syr.
should be rendered " let not thine eye be evil
over," i.e. be not envious of. This points to
a Hebrew inn ?X, a transposition of *ljjn ?X
of the Hebrew (cf. Is. xxxii. 15).
30. ivill turn into choler.] Lit. will
approach, near to. Cp. xxxi. 20 for the
sentiment, and -v. 2 (with note) for the
expression.
CHAPTER XXXVIII.
The concluding stanza of ch. xxxvii. natu-
rally leads to what forms the subject of the
first twenty-three verses of this chapter. But
when taken in connexion with the second
part of the chapter (vv. 24-end), it seems as
if the first part formed a portion of a larger
train of thought. The subject of the second
part is sufficiently set forth, or at least intro-
duced in v. 24. It is the pre-eminence of
"Wisdom to which Alexandrians and Pales-
tinians would attach different ideas as that
which alone was worthy of a man's life, but
to which a man's whole life must be devoted
if it was to be attained. As regards this
general proposition, both Alexandrians and
Palestinians would agree. But when the Son
of Sirach proceeds to compare with such
pursuits all other occupations as not only
inferior to, but incompatible with the pursuit
of wisdom, the_Palestinians would have agreed
with him in regard to agriculture, w. 25, 26,
but not as to handicrafts, the praise of which
is very frequent in Talmudic writings. Indeed,
it was a principle (Quid. iv. 14 ; comp. 29 a) r
although not universally admitted (see in Qidd.
iv. 14, the views of Simeon b. Elazar, but
especially those of R. Nehorai), that every
parent should teach his son some trade or
craft. In accordance rather with Hellenic
than Palestinian ideas, the writer declares all
B.C.
cir. 20c
'. I.]
H
ECCLESIASTICUS. XXXVIII.
ONOUR a physician with
the honour due unto him for
the uses which ye may have of him :
a for the Lord hath created him.
183
B.C.
cir. 20c
4/
A
such occupations needful indeed for ordinary
life, "w. 31, 32, but excluding a man from
those higher distinctions and that higher
work which are sketched in truly Palestinian
fashion.
"With this train of reasoning the subject of
the first part of the chapter may be in this
wise connected that it excludes t he occupation
of a phy sician from the general disparagement
of all other pursuits than study. For the
physician has a direct appointment from God;
his medicaments are directly from God ; and
the exercise and success of his profession are
directly dependent upon God. When we
enter into further details, the various topics
in the first part (vv. 1-23) appear well con-
nected, although their connexion is rather
that of succession of thinking than strictly
logical, when one thought springs from the
other. This, indeed, is the case throughout
Ecclesiasticus we had almost said in much
of Jewish Wisdom-literature, though certainly
not in the canonical Ecclesiastes. The funda-
mental position of the writer is indicated in
the two opening verses of the chapter. It is
twofold : the physician is to be honoured
the physician is from God. In the first stanza
(yv. 1-8) it is emphasised that the physician
and his medicaments are from God ; in the
second (iw. 9-15), that healing is from God,
and that it implies repentance and good
works on our part. Throughout the writer
does not seem quite clear how to combine
the skill of the physician with absolute
help from God. A very curious instance of
rationalistic interpretation of the miracle re-
corded in Ex. xv. 23-25 occurs in v. 5, which
seems to imply that the healing was in the
wood. (Gomp. the same view in Philo, 'de
vita Moys.' i. 33; and another rationalistic
explanation of the miracle in Jos. ' Antiq.' iii.
1, 2.) The apparent depreciation of the
physician in <v. 15 is not inconsistent with the
honour previously ascribed to him. It only
presents another aspect of the subject, and
the reference in v. 1 5 is not so much to the
physician as to the sick who require his aid
dangerous illness being regarded, according
to Jewish ideas, as the judgment of the Lord.
From such reference to dangerous sickness
the transition in the third stanza (w. 16-23)
to death and mourning is easy and natural.
The" writer enjoins the duties towards the
dead, and the usual practice of mourning,
but tempers the latter with the caution that
while too little of it would give offence, too
much is unadvisable, as alike hurtful unto
oneself and foolish. We have here that
mixture of selfishness and Eastern world-
wisdom with religion which forms one of the
characteristics of the book (see General
Introduction). Alike its philosophy and its
theology are far from elevated a kind of
fatalism not unmixed with a constant regard
for self underlying all. Yet even here what
may be designated as the " ground-tone " in
the previous two stanzas is not changed. The
two ideas are still present to the writer : on
the one hand, what men will think of us;
and, on the other, that all is from God.
We feel tempted to note a few Rabbinic
parallels to this chapter. In regard to the
honour due to the physician (see note on i>. 1)
we have the exact parallel in Aramaic in Jer.
Taan. 66 d and in pure Hebrew (though with
different application) in Shem. R. 21 (see our
note on Ecclus. xviii. 19). On the other
hand, we read also : " The best of physicians
deserves Gehenna" (Qidd. iv. 14). The de-
pendence of healing upon God, and the need
of humiliation, prayer, and good works in
such cases, were generally acknowledged
Rabbinic principles. In connexion with
v. 12 we might quote this: " He that suffers
pain goes to the physician " (Babh. Q_ v 46 b)
although the proverb has a wider and
general application in the Talmud. In regard
to v. 15 we read this as " a proverb " : " The
door that is not open to charity (the poor)
shall be open to the physician" (Bemid. R.
9, and Midr. on Cant. vi. 11). The duties in
reference to the dead are often insisted upon
by the Rabbis. As regards excessive sorrow,
referred to in -v. 18, we read: "Every one
who mourns over the dead beyond measure
weeps over another dead " (viz. he will himself
die), MoedQ^2 7^. On the subject of trades
and occupations, we have already given paral-
lels. But as regards the infinite superiority
of the student to all others, referred to in w.
31-end, we recall the contemptuous answer
of Jochanan b. Zakkai to the workman who
claimed equality with the Rabbi, since both
laboured for the public good, and to whom
the Rabbi would apply Eccles. iv. 1 7 (see the
Midrash on the passage). And although (Ber.
1 7 a) the Rabbis are said to have placed on
the same level the work of the labourer in the
field and that of the student in the city, pro-
vided only his heart be directed towards God
by which, however, we are to understand
that he engaged in study of the Law accord-
ing to his ability yet the immense superiority
of the professed student of the Law to all other
classes of men is too well known to require
illustration. Lastly, as regards the miracle
recorded in Ex. xv. 25, it may be interesting
to know that the rationalistic explanation
184
ECCLESIASTICUS. XXXVIII.
[v. 28.
B.C.
cir. 200.
II Or,
a gift.
2 For of the most High cometh
healing, and he shall receive ,: honour
of the king.
3 The skill of the physician shall
lift up his head : and in the sight of
great men he shall be in admiration.
4 The Lord hath created medi-
cines out of the earth ; and he that is
wise will not abhor them.
5 h Was not the water made sweet b. c.
with wood, that the virtue thereof
might be known ?
6 And he hath given men skill,
that he might be honoured in his
marvellous works.
7 With such doth he heal [men,]
and taketh away their pains.
8 Of such doth the apothecary
* Exod.
*5- 25-
given by the Son of Sirach (in v. 5) occurs
also in the Targum Onkelos. (For the views
of Philo and Josephus, see above.)
1. which ye may have of him.~] These
words must be omitted, as not in the Greek.
Syr. " Honour a physician before thou needest
him;" with which the quotation in the Tal-
mud and Midrash, vhn 1J> TD&6 ">^N
Hv "|1DVn, exactly agrees (Jer. Taan. 66 d;
Shem. R. 21). We learn, therefore, that in
the Greek text (1) we must emend irpo ttjs
Xpt'ias avrov for npos ras xpeias; and (2) we
must omit rivals. This last may be merely
a copyist's error; or it may have been inserted
by some one who desired a more natural con-
nexion between clauses a and b, and imagined
the word ripens (" his natural " or " proper
honours") would give this. We do not think
" honour " is here used in the sense of " pay,"
in spite of the interesting Latinism ut medico
honos haberetur, cited by Baduellus. The sub-
ject of ill-health probably suggested to the
author the remarkable character of the medical
art, which even those who are not afflicted
with illness ought, he thinks, to appreciate.
The sentiment, therefore, is wholly different
from that of xviii. 19, but does not imply
"either that people were in the habit of
employing medical aid too seldom, nor that
the medical profession was insufficiently re-
spected" (Fritzsche).
for the Lord hath created him.~\ Syr. (and
perhaps Greek): " for him, too, the Lord hath
created." Like the poet, nascitur, non fit.
Even the vast advances in the science made
since the author's time do not prevent this
observation still holding good. Yet the mean-
ing may be simply that God hath appointed
the healing art, " which is as necessary to the
human body as cultivation to plants" (Mid-
rash on Samuel, p. 28 b).
2. For of the most High cometh healing, <&>Y.]
Syr. " for by God is a physician taught." It
is probable that both translators are wrong
in supplying a verb in the first clause. The
original (probably tip" -f?DS1 niX31 "'" *3
niNSn) may have meant : " For from a king
one can receive honour ; but from God only
the art of healing ; " the phrases being (as
sometimes in the Proverbs) inverted probably
to call attention to the play on the roots 1X3
and X31; with which compare Isa. lxi. 3.
The author. is not alluding to the custom
of maintaining state-physicians (which is well
attested), but to the nature of his distinction,
which, coming from a higher source, entitles
its recipient to higher respect than any title
bestowed by kings. If the reading "gift"
of the best authorities (for " honour ") be
correct, this note will have to be modified only
in respect of the play on words suggested.
3. The skill of a physician shall lift up his
head.] The author means that this eminence
of the medical profession is as a matter of fact
generally recognised, and that there is no
position of honour to which a physician of
unusual skill may not aspire. The case in
Gen. 1. 2 (cited by Delitzsch, s. v. Arznei-
kunst, in Riehm, 'Handwbrterbuch') is per-
haps to be explained by the special ideas of
the Egyptians.
and in the sight of great men he shall be in
admiration.] Syr. " he shall be brought."
The latter seems a more likely expression
than the Greek rendering.
4. And no suspicion should attach to the
instruments of the art. A paraphrase of the
original is here preserved : DV2D !"l?yn rTPX
pxn p. The word for "medicines" is
adopted by the Syr. and S. H.
will not abhor them.] Perhaps some sects
then, as in our times, disliked the employment
of natural agency in the healing of the sick.
(See Midrash, /. c.)
5. A scriptural argument in proof of the
last assertion.
that the power thereof might be known.]
Syr. " the power of God," perhaps a religious
emendation on the part of the Syrian trans-
lator. Fritzsche (after Bretschneider), think-
ing that it is the virtue of the simples which
is here being insisted on, prefers the reference
to the wood ; and this seems the correct view
(see the introd. to the chapter).
7. With such doth he heal men, and taketh
away their pains.] Syr. " doth the physician
relieve;" similarly Lat., in his curans mitigabit
9-i 6.]
ECCLESIASTICUS. XXXVIII.
185
B.C.
cir. 200.
; Isai.
38. 2.
lOr,
as <s dead
man.
make a confection ; and of his works
there is no end ; and from him is
peace over all the earth.
9 My son, in thy sickness be not
negligent : but c pray unto the Lord,
and he will make thee whole.
10 Leave oft" from sin, and order
thine hands aright, and cleanse thy
heart from all wickedness.
1 1 Give a sweet savour, and a
memorial of fine flour ; and make a
fat offering, "as not being.
12 Then give place to the phy-
sician, d for the Lord hath created
him : let him not go from thee, for
thou hast need of him.
13 There is a time when in their
hands there is good success.
14 For they shall also pray unto
the Lord, that he would prosper that,
which they give for ease and I remedy
to prolong life.
15 He that sinneth before his
Maker, let him fall into the hand of
the physician.
16 My son, 'let tears fall down
over the dead, and begin to lament,
as if thou hadst suffered great harm
B.C.
cir. 200.
I Or,
curing.
' ch. 22.
n.
1 Thess.
4- 13-
dolorem; and Ben Sira, KSIO NSin Dm
!"DOn nX. The Qal participle having become
a substantive, that of Piel is employed instead.
The Greek original must have been corrupted.
8. Of such doth the apothecary make a con-
fection^ Rather, the perfumer. Heb.
preserved as above in Ber. R. 10, npin DH3
nnp-ion nx np-10.
and of his works there is no end ; and from
him is peace over all the earth.] This means,
according to Drus., Grot., Fritzsche, that
before the drug is made, the patient is already
healed a hyperbolical description of the ex-
cellence and rapidity of the effects of these
simples. Syr. "that work may not fail, nor
wisdom from the face of the earth ;" repre-
senting the same text with the single alteration
of "wisdom" for "peace." In spite of the
ingenuity of the explanation quoted, we believe
the Syr. rendering to be right ; for the per-
fumer's concoction can have no such effect,
nor were the trades of physician and chemist
distinct in those days. Though all these
artists are inspired by God, yet they are made
to employ certain simple means. The reason
for which, the philosopher thinks, is a Divine
design to encourage science; which otherwise
would vanish, being useless. "Miraculous"
healing would never have suggested a study
of botany or mineralogy. " Peace " in the
Greek text is probably a false repetition of
u?y (avvreXiajf) from the foregoing clause.
9-15. Second stanza,
remarks.
See introductory
9. be not negligent^] The word Trapdfi\e7re
is difficult. Lat. non despicias te ipsum.
Fritzsche, with many others (as A. V.),
"Neglect not to pray;" but it is doubtful
whether the word can bear the meaning.
The Syr. omits it. May it be a marginal
variant from the last verse representing
W^i jj of Syr. there ?
but pray unto the Lord, and he will make thee
whole.'] Syriac, "because he is the healer;"
and either this, or "that he may heal thee,"
must have been the meaning of the original.
10. Leave off from sin, and order thy hands
aright.] Lit. straighten thy hands.
Bretschneider compares such phrases as
" pure hands " (Job xvii. 9, &c.). Fritzsche
thinks guilt is symbolized by crooked hands
(compare with this Propertius, iii. 7, 60). The
expression is in any case a strange one. The
Syriac omits it. Bretschneider remarks on
the Jewish theory that bodily pain was a
punishment for sin.
11. as not being.] "He who regards him-
self as lost will assuredly give the best thing
in his possession to God " (Fritzsche). The
whole verse is omitted in the Syr., and the
last clause of it in the Vet. Lat.
12. for the Lord hath created him . . . go
from thee.] These words are omitted in the
Syr., and may contain an interpolation from v. 1.
14. that he would prosper that, which they
give for ease and remedy to prolong life.]
Rather, for the sake of life; i.e. to
make a living (Fritzsche). Syr. " and by his
hand there may come healing and life."
15. The Armenian Version here recom-
mences. The Syr. renders : " because he that
sinneth ... is given . . . ," which would trans-
form what might seem an attack on physicians
generally into a reason why prayer should be
employed. The sentiment in the Greek form
would seem at first sight unlike what we have
had in the previous verses; but see the remarks
on the subject in the introduction to this
chapter. On the other hand, the Syriac gives
an unnatural expression. For the language,
comp. Prov. xxii. i\b.
16. let tears fall down.] Cp. Jer. ix. 17.
begin to lament.] Probably fU*p KB\
as if 'thou hadst suffered great harm.] The
Hebrew (e.g. "|? SJT1) probably meant " feel
i86
ECCLESIASTICUS. XXXVIII.
[v. 1728.
B.C. thyself; and then cover his body
1 j_^' according to the custom, and neglect
not his burial.
17 Weep bitterly, and make great
moan, and use lamentation, as he is
worthy, and that a day or two, lest
thou be evil spoken of : and then
comfort thyself for thy heaviness,
/ch. 30. 18 S For of heaviness cometh
= 3 Cor. 7. death, and the heaviness of the
I0 - s heart breaketh strength.
j 3 P j''' 19 In affliction also sorrow re-
& 17. 22. maineth : and the life of the poor is
the curse of the heart.
20 Take no heaviness to heart :
drive it away, and remember the last
end.
21 Forget it not, for there is no
turning again : thou shalt not do him
good, but hurt thyself.
11 Or, the 22 Remember " my judgment : for
nj>ou him. thine also shall be so ; yesterday for
h me, and to day for thee.
12. 20. ' 23 * When the dead is at rest, let
his remembrance rest; and be com- B.C.
forted for him, when his spirit is "
departed from him.
24 The wisdom of a learned man
cometh by opportunity of leisure :
and he that hath little business shall
become wise.
25 How can he get wisdom that
holdeth the plough, and that glorieth
in the goad, that driveth oxen, and
is occupied in their labours, and whose
talk is :l of bullocks ? Gr. of the
26 He giveth his mind to make bullocks*
furrows : and is diligent to give the
kine fodder.
27 So every carpenter and work-
master, that laboureth night and day;
and they that cut and grave seals, and
are diligent to make great varietv,
and give themselves to counterfeit
imagery, and watch to finish a work :
28 The smith also sitting by the
anvil, and considering the iron work,
the vapour of the fire wasteth his
that thou hast suffered," and the Greek
implies the same.
according to the custom.'] Rather, accord-
ing to his due. laB'J'QS perhaps, in
graveclothes suited to his station ; compare
Herodotus, ii. 139.
neglect not his burial.'] This may refer to
some abuse of the time, but more probably is
only a solemn injunction of what was regarded
as a religious duty.
17. Weep bitterly, and make great moan.]
The Syr. has a very different sentiment :
" Wine and refreshment for mourners ; "
alluding to the customary funeral-feast men-
tioned by Jer. xvi. 7, Tobit iv. 18 (Riehm,
' Handwbrterbuch '). Yet such an allusion
should have been made later on in the
chapter.
24-end. Part II. (see the introd.).
24. The wisdom of a learned man cometh
by opportunity of leisure?] Rather, of a
scribe. The Syriac, "shall increase his
wisdom," seems to be a wilful alteration. As
the Atticists tell us that elicaipia is late
Greek for o-xoAr'/, perhaps one of these
words should be omitted.
and he that hath little business.] And
therefore can enjoy the leisure necessary for
study. Drusius quotes from Hillel, "qui
multum negotiatur non evadet sapiens ;" and
from R. Meir, "minue occupationes et vaca
legi." (The former is a quotation from
Abh. ii. 5 ; the latter from Abh. iv. 10.)
26. to make furrows.] The expression is
a rare one. The Coptic seems to have read
evdiivai or eKnivai, " to straighten." On the
Syriac here, see Payne Smith, 'Thes.' p. 1891.
to give the kine fodder.] Syr. " to finish
his work." Heb. perhaps niSD?, derived by
Syr. from i"l2D instead of X2D. This mis-
take may have led to the other.
27. So.] I.e. cannot become wise.
that laboureth, &-r.] Rather, that spends
the night as the day.
and are diligent to make great variety.']
I.e. to invent fresh and fanciful patterns.
to counterfeit imagery.] I.e. to make the
image resemble the thing counterfeited.
28. considering the iron work.] So the
inferior MSS., Sin., and Alex., Lat., Arm.,
S. H.,Aeth., but Vat. dpya o-iSrjpu, a difficult
phrase. Fritzsche's conjecture that this
means unwrought iron, and that JTP was a
false reading for ]})*, does not seem supported
by the Syr., " considering vessels of weight."
wasteth.] Syr. " splitteth." The Vat.
reading is "stiffeneth." The Heb. ypT
would correspond with the Syr., and is ren-
dered "waste" by the LXX. of Micah i. 4.
Both TT]$ei and irrj^ei might be used for the
v. 29-32.] ECCLESIASTICUS. XXXVIII.
187
B.C.
cir. 200.
flesh, and he fighteth with
the heat
of the furnace : the noise of the
hammer and the anvil is ever in his
ears, and his eyes look still upon the
pattern of the thing that he maketh ;
he setteth his mind to finish his work,
and watcheth to polish it perfectly :
29 So doth the potter sitting at
'jer.i8. 3 . his work, and { turning the wheel
about with his feet, who is alway
carefully set at his work, and maketh
all his work by number ;
30 He fashioneth the clay with B. c.
his arm, and " boweth down his cv [^-
strength before his feet ; he applieth ]^ rei&
himself to lead it over ; and he is UwUh
diligent to make clean the furnace :
31 All these trust to their hands :
and every one is wise in his
work.
32 Without these cannot a city
be inhabited : and they shall not
dwell where they will, nor go up and
down :
effects of fire; see Sext. Empir. p. 329, 14
(ed. Bekker).
and be fighteth with the heat of the furnace. ~]
A remarkable phrase. Syr. " he burneth " or
" is burnt with." The original was probably
mnrp, which is almost exclusively employed
of mental warmth, and was probably intended
by the author to refer to the excitement pro-
duced by the heat.
is ever in his ears.~\ Lit. renews his
ears, explained by Grotius as "pleases with
its freshness;" an idea which the context as-
suredly does not confirm. Arm. "excites"
(!/?); S. H. "empties" (j/ot?); Aeth.
"annoys" = KvaUt (conjectured also by Grabe),
or rather airoKvaUi, which may be right; aivoK-
paUiv ra. S>Ta, " to wear away the ears," is
a Greek phrase, of which Philo in particular
is fond, applied to persons who are for ever
harping on the same string. No less ingeni-
ous, however, is the conjecture of Fritzsche
that "renews" is a translation of B^rl*, itself a
misreading of BhfV, " deafens," a word formed
like "VIJP. The Syriac has " towards the con-
ception he inclines his hand ; " a remarkable
rendering, the discussion of which would
lead to conjectures not suitable for this place,
but which suggests the correction (f>avf) o-cpiprjs
K\ii>et to ovs airov.
of the thing that he maketh.] Lit. of a
vessel.
The last clause, "he setteth his mind
. . . perfectly," is omitted in the Syr.
29. On the process described in this and
the following verse, see Riehm, 'Hand-
worterbuch,' s. v. Topferei.
who is airway carefully set at his work.]
Omitted in the Syr.
and maketh all his work by number.] I.e.
makes it to order in definite numbers.
30. He fashioneth the clay with his arm.]
Heb. "1^ ; the Syr. seems to have read ]'T,
"hebreaketh."
and boweth down his strength before his
feet.] The clay is prepared by stamping :
cp. Isa. xli. 25. The Syriac version, "before
his death he is bowed and bent," suggests
that they took " before his feet " as a eu-
phemism (compare the Latin rigidas calces
extendere), scarcely to be found elsewhere.
he applieth himself to lead it over.] " Lead"
must here mean to " glaze," white lead being
employed in certain glazes. On the materials
employed by the ancients in making glazes,
see ' Diet, of Antiq.' s. v. Fictile. The
Hebrew was probably \\TWp (cp. Payne
Smith,'Thes.Syr.'p.224o, s.v. ^joo .j*a2o).
The Syrian, who renders " his work," may
have either confused this with \W))ft, or made
a mere guess at the meaning, as the Aeth. r
who also translates "work," seems to have
done.
and he is diligent [lit. and his sleepless-
ness is] to make clean the furnace^] So that
no improper materials may spoil the pottery.
Syr. " to build " (perhaps corrupt ; cp. Arab.).
Perhaps the phrase in Hos. vii. 4 may suggest
that the Siracide had intended "IJH?, "to
heat," miswritten "H??*
31. All these trust to their hands.] Not,
like the wise man, to their minds. Syr. " all
these for the sake of their profit;" reading,
perhaps, TKD T3 for TOC 1T2. (Lat.
speraverunt.) Yet there may have been a
play on the words JDX and JON.
and every one is wise.] They have then
a wisdom, which is confined to the narrow
groove of their respective arts; unlike that
described in xxxix. 1. Both the Greek and
Heb. (DDfirP) mean rather "plays the
wise man" than "is wise."
32. These are all essential elements of a
civilised community.
they shall not dwell where they will.] I.e.
men shall not establish any kind of com-
munity (Bad., Drus., Fri.). But the interpre-
tation of Grotius, " they shall not sojourn,"
i.e. these artisans will easily find employment
i88
ECCLESIASTICUS. XXXVIII. XXXIX. [v. 33-34.
B.C
cir. 200
77 They shall not be sought for
r. 200. . OJ , ,. , ' , . P. , .
in publick counsel, nor sit high in
the congregation : they shall not sit
on the judges' seat, nor understand
the sentence of judgment : they
cannot declare justice and judgment ;
and they shall not be found where
parables are spoken.
34 But they will maintain the B.C.
state of the world, and [all] their -1^?
desire is in the work of their craft.
CHAPTER XXXIX.
A desc7~iption of him that is truly wise.
12 An exhortation to praise God for his
works ; which are good to the good, and evil
to them that are evil.
in their native country, seems more natural.
The Syriac renders : " and wherever they
dwell they shall not hunger." This suggests
that for ov in the Greek we should read ov ;
while " they shall not walk about " (Gr.)
and " they shall not hunger" (Syr.) probably
represent different readings, 1"Qj)* and 12JTP,
of which we should prefer the latter.
33. They shall not be sought for in publick
counsel.'] This clause is not found in any
Greek MSS. except 248 and the second hand
of Sin. ; into the former of which it might
seem to have been introduced from the Syriac.
On the other hand, MS. 248 helps us to correct
the Syriac text (^coAj |j \^y jnVnN,
in which n\^ n, "they shall not be wanted,"
is clearly required for " they shall not sit "),
and also preserves apparently a trace of
independence in the preposition iv (Sin. etr).
The true form of the clause would seem to
have been, " they shall not be inquired of
(their opinion shall not be asked) for public
counsel." That the clause forms a genuine
and necessary part of the text is shewn by the
context and the parallelism so forcibly, that
even Fritzsche, ordinarily no friend of either
Syr. or 248, admits it.
nor sit high in the congregation^] Lit.
" overleap." Commentators here think
either of " septa intra quae habetur senatus "
(Grotius) or of "their coming forward into
the front benches " (Arm., Bretschn., Fri.).
Syr. (followed by S. H.): "they shall not be
exalted," perhaps representing a variant wiy
for iy?T, the latter of which, as the more
difficult, should be preferred ; compare also
the uses of t ;, in Syriac (Payne Smith,
' Thes.' p. 945), " gradatim ascendit ad
honores, ad thronum regni promovit."
they shall not sit on the judges' seat.] Cp.
Riehm, s. v. Gerichtszvesen ; Job xxix. 7.
nor understand the sentence of judgment.]
Lit. the covenant of judgment; repre-
senting, according to Fritzsche, DD f J>D JV"D,
a phrase which he supposes to mean " the
law covenant," i.e. the principles of justice.
No doubt the moral and civil codes were not
separated in those days. Syr. : " covenants
and judgments."
declare.] This requires the alteration of
(K^avaai to ftcfpcivuMTt (Fritzsche).
justice.] Most authorities : "discipline."
they shall not be found where parables are
spoken.] Lit. they shall not be found
in parables; which Grotius interprets of
their not being found quoted among authors
of parables. The Syrian seems to have
pointed "JSIkJO^ actively, " they shall not
find ; " i.e. " they shall not attain to any por-
tion of," which he paraphrastically renders
they shall not " understand." This is pro-
bably the better interpretation. The sug-
gestion that D vtJ>0, " parables," is a mistake
for DvE>D, " rulers " (Gaab), deserves men-
tion.
34. But they ivill maintain the state of the
world.] Grotius quotes the Hebrew phrase
cbty hw 3W jm BK>, "people by whom the
world is rendered habitable, " applied to artisans,
Sec. Our author's words, however, would
seem to have been W3* D*?W mn DK 3
(Syr. irT). The following clause (in which
their "desire" seems to represent a word
meaning " business," rttl, Syriace) would
appear to give a slight probability to the
Syriac reading "they understand."
and their desire.] The original (probably)
" their meditation : " v. supra.
CHAPTER XXXIX.
This is, perhaps, one of the most interest-
ing chapters in the book. It gives insight
into the views and philosophy of the author,
and into one of the main objects of his work.
Perhaps more clearly than any other it con-
nects itself with the general drift of our
canonical Ecclesiastes in discussing the great
problems of life and the connexion between
the (moral) government of God and the
events and incidents of this world. It sets
forth, from the standpoint of the writer and
presumably of the Chokhmah or religious
philosophy of that period, how the Jewish
sage the philosophic believer solved the
great problems of religious thinking. He is
no longer narrow, exclusively Judaic, ignor-
ing other men and other thought, bigoted
B.C.
cir. 200.
!]
ECCLESIASTICUS. XXXIX.
189
B
UT he that giveth his mind to is occupied in the meditation there- b. c.
the law of the most High, and of, will seek out the wisdom of all cir j_^
and prejudiced. He has learned abroad ; he
has made personal experience of what is
foreign. But, above all, he has been nourished
at the fount of his ancestral religion (t>. 1).
And from a wider consideration of men and
things he returns a firm believer in the God
of Revelation, the God of Israel (yv. 8,
14*/, 15). Alike the main object and the
main result of his thinking and of his investi-
gations was that which also formed the topic
of Cbokhmab-YitereLtuve presented in Pro-
verbs and Parables (w. 2, 3, 6, 7). This
was the outcome of a proper understanding
of the deeper meaning of the Law, with which
we must here combine the history of Israel,
as the practical application of the fundamental
principles contained in the Law (y. 8), and of
which the full bearing appeared in prophecy
(yv. 1, 22, 23). The. great problem ofi
Ch okhm ah was to vindicate the ways of God
with man. The thesis itself (or the final
conclusion) is propounded in v. 16 a, and
the manner of its demonstration as well as
its limits are indicated in v. 16 b. Nature,
the history of the world, and the experience
of each individual force upon us in view of
what seems sometimes unmitigated evil, at
other times like mere accident, or else as if
it were fate such questions as these : " What
means all this ? wherefore is it ? " (y. 1 7) that
is, if there be a God, such as Revelation has
set Him forth. The Book of Ecclesiastes
had in part treated the same questions, though
chiefly from the subjective standpoint (as it
were of the laughing philosopher). And it
had answered them by pointing from self, and
seeming accidentalness or fate in short, away
from moral indifferentism through eternal,
absolute right and truth, to personal moral
responsibility as the final solution (Eccles. xi.
9 ; xii. 13, 14). But our writer answers them
rather from the objective standpoint. The
progression of thought may be thus marked.
We accept the position that all these seem-
ingly incongruous things, so full of difficulty
when viewed separately, are of and from the
Lord. And we maintain that all His works
are exceeding good nay, we regard them as
His commands (y. 16): for God reigneth.
But we err and go astray when we view
them separately : we must view them irrtheir
nexus as integral parts of God's govern-
menteach "in its season," v. 16 b; each
" for their use," v. 21. And so we reach the
conclusions expressed in w. 33, 34. This,
in our view, will help us to understand alike
the structure and the contents of this chapter,
on which (as so often) the variations in the
Syr. throw additional light.
The praise of the sage in the previous
chapter leads our author to describe the
ideal representative of Hebrew Chokhmah
(Wisdom) in f. 1. In two stanzas, each of
three verses (to 2-4 ; 5-7), his intellectual
and then his spiritual qualifications are de-
scribed. [We omit as spurious the first
clause in v. 6. The pious gloss omitted in the
Syr. is worthy of the Greek translator.] In
a third stanza of three verses (w. 8-10) the
activity and final success of this sage are
detailed, the whole appropriately closing with
an encomium in t>. 1 1 which may well be fitted
on to ik 1. We infer that in the view of the
writer the main object and topic of Revela-
tion was Chokhmah or Wisdom. This Wis-
dom was alike based upon and the outcome
of th e Law , as properly understood ; and it
was also fully indicated and vindicated in
p rophec y, v. 1. Thus Ben Sira had evi-
dently "passed beyond the merely external
and literal view of the Law, and occupied
the standpoint of the Old Testament Chokh-
wtf-literature. He continues and further
developes that direction ; but he also imports
into it not indeed Hellenistic ideas, but the
results on his own mind of the influence of
foreign, Grecian, thinking and intercourse.
Similarly, he connects prophecy with the
problems of Chokhmah. In his view it points
to the full vindication of the results of Chokh-
mah. The future kingdom of God, as set
forth in prophecy, would be anti-heathen;
but chiefly he regarded it as the vindication
of the moral government of God, the restora-
tion of moral equilibrium in the world \
(yv. 22-25).
The second part of the chapter (beginning
with v. 12) is intended fully to set forth the
great topic which engages the thinking and
teaching of the Hebrew sage in other
words, the object and the results of true -
Chokhmah. This is introduced in stanza iv.
(wv. 10-15; six versos) by a solemn appeal,
of which the outcome is that true Chokhmah
will lead to the worshipful acknowledgment
of God. Then follows in the fifth stanza,
also of six verses (-w. 16-21), the statement
of the theme itself (as previously described).
Next we have an analysis of the thesis of
Chokhmah. In stanza vi. of four verses (w.
22-25) tne subject is: the ways of God.
These are described in a threefold antith esis :
w. 22 and 23, v. 24*2 and b, and v. 25 a
and b. The seventh stanza, consisting of eight
verses (yv. 26-33), deals with the problem
of the order and phenomena of Nature as
affecting man, and shews that what from
one aspect is good (yv. 26, 27) may from
another aspect prove evil. Yet all cometh
from God, exhibits His wise purposes, and
190
ECCLESIASTICUS. XXXIX.
[v.
-II.
B.C.
cir. 200.
the ancient, and be occupied in
prophecies.
2 He will keep the sayings of the
renowned men : and where subtil
parables are, he will be there also.
3 He will seek out the secrets of
grave sentences, and be conversant
in dark parables.
4 He shall serve among great men,
and appear before princes : he will
travel through strange countries ;
for he hath tried the good and the
evil among men.
5 He will give his heart to resort
early to the Lord that made him,
and will pray before the most High,
and will open his mouth in prayer,
and make supplication for his sins.
6 When the great Lord will, he
shall be filled with the spirit of un-
derstanding : he shall pour out wise b. c.
sentences, and give thanks unto the c '!i!2 '
Lord in his prayer.
7 He shall direct his counsel and
knowledge, and in his secrets shall he
meditate.
8 He shall shew forth that which
he hath learned, and shall glory in
the law of the covenant of the
Lord.
9 Many shall commend his under-
standing ; and so long as the world
endureth, it shall not be blotted out ;
his memorial shall not depart away,
and his name shall live from genera-
tion to generation.
10 a Nations shall shew forth his"ch. 44.
wisdom, and the congregation shall I5 '
declare his praise.
11 If he die, he shall leave a
executes His behest. The whole concludes
with two verses (yv. 34, 35), of which the
first returns to the original theme (yv. 16,
1 7), while the second reiterates the acknow-
ledgment and praise of God in all things
on the part of true Chokhmah (comp. w.
id, i5, b, c).
1. But he that giveth.] The Greek means
lit. " except him that giveth." There can,
however, be no doubt that the A. V. render-
ing is what the author intended.
of all the ancient.'] Independent literary
effort would seem to have ceased for some
time. At the same time the writer is desirous
of connecting the thinking of his ideal sage
with the results of the previous development,
of which it forms onlv another and further
link.
and be occupied in prophecies^] Cp. Eccles.
i. 13.
2. He <wi/l keep the sajings.] Treasure
them up. Syr. " learn."
and iv here subtil parables are, he nvill be there
also.] The phrase in the Greek (or in the
Hebrew) is taken from Prov. i. 3. The
Syriac has : " and he will reflect on whatever
is deep." We suppose that this represents an
original CpOJJD, corrupted in the copv of the
Greek to D^pjJO, derived from Dpy (Chald.
and Syr.), " perverse," " crooked." For
(TTpncfii) in this sense, a rich collection of
parallels is given by Schleussner, j. v.
3. the secrets of grave sentences.] I.e. the
deeper meaning of wise sayings, which is
secret; that is, hidden from superficial view.
4. Further ways in which he qualifies
himself.
He shall serve among great men.] Syr. " he
shall go."
and appear before princes^] Vat. "a prince."
Syr. this time : " he shall serve among kings
and rulers." The Greek is preferable.
Also he must travel.
he hath tried.] Doubtless the original
meant " he must try," or " is sure to try."
The opening lines of the Odyssey will occur
to every reader.
5. He will look for still higher guidance.
6. And when all these conditions are ful-
filled, a special grace is required to produce
the result. But the words iav . . . Bek^a-rj
are omitted by Syr.
he shall pour out ivise sentences as showers.]
Syr. "parables twofold;" corrected, how-
ever, in the Arab.
and give thanks unto the Lord in his
prayer^] The Syriac renders it : " people will
praise him for his thoughts." Probably the
original was ambiguous.
7. He shall direct his counsel.] Lit. "he
himself."
8. that which he hath learned.] Rather,
wise doctrine.
9. Many shall commend.] Syr. " many shall
learn from;" perhaps Vtf> and 1")V. The
latter in the active could give no satisfactory
sense.
11. If he die.] The Greek MSS. seem all
to have the opposite order: If he persist,
V. 12-
7-]
ECCLESIASTICUS. XXXIX.
191
b. c. greater name than a thousand : and
cikjkjo. .j- ^ e \[ ve ^ Y\e shall " increase it.
tor, gam I2 y et have I more to sav, which
unto it. t i-ii 1
I have thought upon ; for I am filled
as the moon at the full.
13 Hearken unto me, ye holy
children, and bud forth as a rose
11 Or, growing by the |; brook of the field :
*Zfwater. x 4 -^nd give ye a sweet savour
as frankincense, and flourish as a lily,
send forth a smell, and sing a song
of praise, bless the Lord in all his
works.
15 Magnify his name, and shew
forth his praise with the songs of your b. c.
lips, and with harps, and in praising cir - 2 -
him ye shall say after this manner :
lb h All the works of the Lord are * Gen. 1.
exceeding good, and c whatsoever he ver. 33 .
commandeth shall be accomplished Mark 7-
in due season. 1 Tim.
17 d And none may say, What is^'
this ? wherefore is that ? for at time 23- 19.
convenient they shall all be sought d Rom - 9-
out : ''at his commandment the* P
waters stood as an heap, and at the 6 > i-
words of his mouth the receptacles 15, 18.
of waters.
he shall leave a greater name than a
thousand; and if he cease, he in-
creases it. The inversion is found very
early, although it does not appear on what
authority. Evidently it was introduced by
some one who hoped thereby to render this
extremely difficult verse easier. The Syriac
renders : " If he will, he shall be praised
among a thousand : and if he be silent, among
a small people." Clearly we have to deal
with a text that has been either corrupted or
misunderstood, for the restoration of which
we venture the following suggestions : (1)
The verbs "IDJJ and *7E>n might easily be con-
fused, owing to the indistinct pronunciation
of the gutturals in some parts of Palestine.
Between noy DM, "if he stand," and 1CIV DN,
" if he desire," the preference seems to be for
"IDy, on account of "if he cease" in the
second clause. (2) The phrases " he shall
leave a name " and " he shall be praised "
perhaps represent "INK^ and "WW ; doubtless
of the two the latter is the more appropriate.
(3) The phrases eniroid ai and "in a small
people " offer no obvious original which would
account for them both ; we suggest, however,
that the original contained words signifying
"without number" (e.g. 13DD i& or "1BDD ^3,
read by the Greek ">SD!? ft). The whole
verse then, we suppose, may have meant : " If
he remain alive, he will be praised by (or 'more
than ') a thousand ; and if he die, by people
without number." Omnia post obitum Jingit
majora vetustas.
12. / am filled as the moon at the full '.] Syr.
" as the moon on the twelfth day;" Heb. ND3
of Prov. vii. 20. The Latin Version has quasi
furore, perhaps having the aeXrjviafrnevoi in
mind.
13. The verses refer, according to Fritzsche,
to the spiritual blooming and blossoming which
will proceed from hearing his hymn.
bud forth as a rose."] The Syriac, " lilies
and cedars," seems to represent different
attempts at rendering "PI.
by the brook of the field.] Better, the
water-brook, as A, C, S, Lat., Arm., S. H.
14. send forth a smell.] Syr. " lift up your
voices."
and sing a song of praise.] Lit. praise
a song; compare Ps. lv. 11. As the trans-
lator is maintaining the schema etymologicum
of the original, he would seem to have derived
aa/jta from ali> eco.
15. Magnify his name.] ?*73 12H.
17. And none may say . . . that.] These
words are omitted in the T. R., but found in
the Greek MSS. (cf. Nestle, p. 127). Their
omission would necessitate the throwing out
of the second clause ; and, as a matter of fact,
both are omitted in the Latin, which sub-
stitutes the second clause here for the second
clause of v. 21. The Syriac, on the other
hand, while omitting t. 21, has our verse in
an enlarged form. Plainly the verse cannot
be original in both places ; the question is
only for which place the author is more likely
to have intended it. Now such a sentiment
seems more natural at the commencement of
the following enumeration than in the middle
of it. We believe, therefore, that the true text
is preserved by the Syriac.
at time convenient they shall all be sought
out.] The Syriac (v. supra) renders: "No
one can say, Wherefore is this and wherefore
that ? for all are created appropriately ; nor
can he say this is good and that evil ; for all
shew themselves men at their time." The
Syriac expression is peculiar, but probably
represents the Heb. "HpC 1 (cp. Symm. 1 Sam.
xx. 18), which might well mean "will appear
on the muster-roll."
at his commandment the ivaters stood as an
heap.] I.e. at the Creation, before the sepa-
ration of the waters into their receptacles ; so
igi
ECCLESIASTICUS. XXXIX.
[v. 1 8 29.
B.C. 18 -^At his commandment is done
ur^oo. w j iatsoever pleaseth him ; and none
Ps. 135. can hinder, when he will save.
e Hebr. 19 ir The works of all flesh are
4 - 13> before him, and nothing can be hid
from his eyes.
20 He seeth from everlasting to
everlasting ; and there is nothing
wonderful before him.
21 A man need not to say, What
is this ? wherefore is that ? for he
hath made all things for their
uses.
22 His blessing covered the dry
land as a river, and watered it as a
flood.
23 As he hath turned the waters
into saltness : so shall the heathen
inherit his wrath.
i' 4 H 9 os ' 2 4 h As his ways are plain unto
cir. 200.
the holy j so are they stumblingblocks v >
unto the wicked.
25 For the good are good things
created from the beginning; : 'so evil ' ch - 4-
. . o s> io .
things for sinners.
ch. 29.
26 /,; The principal things for the*
whole use of man's life are water,
fire, iron, and salt, flour of wheat, /
honey, milk, and l the blood of the n. cr
grape, and oil, and clothing. ]^ ut ' 32 '
27 "'All these things are for good | h - ^"H
to the godly : so to the sinners they , Rom J
are turned into evil. 28
o -t-i 1 1 ilim. 4. 4,
25 1 here be spirits that are cre-
ated for vengeance, which in their
fury lay on sore strokes ; in the time
of destruction they pour out their
force, and appease the wrath of him
that made them.
29 "Fire, and hail, and famine, < ch. 40.9
Gutmann, Fritzsche. The older interpreters
thought of the Red Sea or the Jordan. The
Syr. has a different verse.
18. At his commandment is done whatsoever
pleaseth him.~\ The Greek means literally,
in his commandment is all pleasure.
The Syriac renders: "with joy is his will
performed."
and none can hinder, ivhen he ivill save.]
Syr. " and none retards his command." Here
a question of some interest arises, which,
owing to the Aramaising character of our
author's Hebrew, is hard to solve. It is quite
clear that the words ppD, " command," and
]p~iS, " salvation," have been confused, but it
is not clear whether that confusion took place
in the Hebrew of the Siracide, or in the Syriac
of the translator. "His command " seems to
us a more natural word in this verse than
" his salvation ;" on the other hand, we have
some hesitation in crediting the Siracide with
so decided an Aramaism as the first hypothesis
requires.
20. The Syriac has a different verse : see
also on v. 16.
22. covered the dry land.] "The dry land"
occurs in the second clause in the Greek.
Lat. inundavit ; Syr. "riseth;" perhaps we
should read eireKKvafP for inwakvtycv.
23. As he hath turned the waters into salt-
ness : so, <b'c] Probably Bretschn. and others
are right in referring " so " to the previous
verse, with the meaning " similarly," " on the
contrary," or " as powerfully." The Syriac
has : " so doth his wrath judge the nations."
Clearly the author meant " his wrath " to be
the subject of the sentence, in antithesis to
his blessing, which is the subject of the previous
verse. The Hebrew then was probably j3
DM2 BTP in"l, " so doth his wrath drive out
(exterminate) nations ;" and " his wrath " will
also be the subject of the second clause, which
perhaps contains a reference to the Cities of
the Plain. Cp. Ps. cvii. 33.
24. A favourite sentiment with our author.
25. so evil things for sinners.'] Lat. " good
and evil;" Syr. "for sinners also whether for
good or evil." The agreement of these two
versions might seem a strong argument in
favour of this having been the original text.
But the Greek rendering suits the context far
better, and the Syr. and Latin reading may
only represent a later Christian emendation.
26. The place of iron in this list is certainly
remarkable. The Syriac list adds " fat " and
" raiment."
28. The question whether these " spirits "
are angels or winds is discussed by Fritzsche,
who decides for the latter ; yet w. 29, 30
seem to contain a list of these " spirits."
Unless, therefore, it is a poetical phrase for
" forces," we must regard it as embodying
the same idea as in later Rabbinism, which
personified as Angels certain natural pheno-
mena and eventualities.
lay on sore strokes.] Syr. " uproot moun-
tains." The expression D^TH ~lpj? was in
common Rabbinic usage to denote the ac-
complishment of the seemingly impossible or
incredible (see the passages in ' The Life and
Times of Jesus the Messiah,' vol. ii. pp. 109,
376, notes).
-. 3o-35-] ECCLESIASTICUS. XXXIX. XL.
and death, all these were created for good : and he will give every need-
vengeance ; ful thing in due season.
30 " Teeth of wild beasts, and 34 So that a man cannot say, This
scorpions, t " serpents, and the sword, is worse than that : for in time they
punishing the wicked to destruction. shall all be well approved.
31 1 They shall rejoice in his com- 35 And therefore praise ye the
mandment, and they shall be ready Lord with the whole heart and
upon earth, when need is ; and when mouth, and bless the name of the
*93
B. C.
cir. 200.
" Deut. 32
24.
/ Wisd.
16. 5-
II Or,
vipers.
9 Job 38.
35-
Ps. 148. 3. their time is come, they shall not
transgress his word.
32 Therefore from the beginning
I was resolved, and thought upon
these things, and have left them in
Gen. 1. writing.
31. ^
ve'r. 16. 33 r All the works of the Lord are
B.C.
cir. aoo.
Lord.
CHAPTER XL.
Many miseries in a maris life. 12 The
reward of unrighteousness, and the fruit of
true dealing. 17 A virtuous wife and an
honest friend rejoice the heart, but the fear of
the Lord is above all. 28 A beggar's life is
hateful.
29. famine and death.] Syr. " and deadly
stones." Here a somewhat similar difficulty
occurs to that noticed at u 18; for clearly
we have a confusion between P??, "stones,"
and |33, " hunger," and the confusion may
have been either in the Hebrew or the Syriac.
Fewest difficulties will be offered by the sup-
position that the Greek translation is correct.
30. Teeth of ivild beasts. .] Syr. " beasts of
teeth," i.e. wild beasts, a very common Syriac
phrase; and this the order of the Greek
words makes it probable that the Siracide
himself employed.
32. Therefore from the beginning I ivas
resolved.] " Against temptations which might
shake his faith in God's providence" (Grotius).
In that case, for " I thought " we should pro-
bably substitute " I perceived " the true state
of the case. The verse makes the author cite
his words above (16, 17), which the inter-
vening verses have proved. The Syrian, not
seeing this reference, has a rendering which
is very plainly wrong.
33. he ivill gii'e,~\
furnish."
Rather, supply or
34. in time they shall all be ivell approved.]
On the occasion for which they were created.
The Syriac adds, " for they are all stored up
in his treasuries."
CHAPTER XL.
The connexion of this with the preceding
chapter is both external and internal. As
regards the former, the mention of the evils
which afflict us in the world leads to the
discussion of human sorrow and of its causes.
This forms the first part ot the chapter, end-
ing with v. 17; while in the second part, by
way of contrast, t he happiness that is in th e
- world is described^ and its real source indi-
^ cated as in t he fea r of the Lord. The
Apoc. VtiTTTT
internal connexion with the previous chapter
lies in this, that here the object is once more
to shew that the good as well as the evil that
befals men is from the Lord, and thus again
to vindicate the ways of God.
The discussion is introduced by a prefatory
verse, of which the burden is that somehow
sorrow seems the lot of all men. Some of
these sorrows are caused by the conditions
of our existence, by the evil that comes to us
through care, or lastly by our own needless
or foolish apprehensions. This is the theme
of the first stanza of six verses (w. 2-7).
But if this be the common lot of humanity,
it falls sevenfold on the wicked, and theirs
are also real evils and these come to them
from God in punishment of their sins. This
is the subject of the second stanza (comprising
four verses: w. 8-1 1). A more detailed
exposition of this follows in the third stanza
(w. 1 2-1 7). The first and the last verse in
it are antithetic, and may be regarded as
introductory and concluding, while the inter-
mediate four verses form two couplets: the
first (yv. 13, 14) shewing what becomes of
their ill-gotten goods, the second what be-
comes of their children (w. 15, 16); these
two property and children being the chief
objects of desire. And the stanza appro-
priately closes with the antithesis of v. 17.
With v. 18 begins the second part of the
chapter. If there be sorrow in the world
and real sorrow is the consequence of sin
there is also much real good and joy, and the
truest and best is the result of fear of the
Lord. This is beautifully set forth in a stanza
of ten verses (w. 18-27), in eight of which the
second clause always forms a counter-climax
to the first, while the ninth verse leads up to
the final conclusion, fully expressed in the
concluding verse Qv. 27), which sets forth
the blessedness resulting from fear of the
Lord.
The concluding stanza of three verses
O
7
i94
ECCLESIASTICUS. XL.
[v. i8.
B
cir. 200
c f"^ REAT " travail is created for
1^' VJT every man, and an heavy yoke
i 9 Gen ' 3 " 1S upon the sons of Adam, from the
Eccies. 1. Jay tna t t h e y go out of their mother's
womb, till the day that they return
to the mother of all things.
2 Their imagination of things to
come, and the day of death, [trouble]
their thoughts, and [cause] fear of
heart ;
3 From him that sitteth on a
throne of glory, unto him that is
humbled in earth and ashes ;
4 From him that weareth purple
1 Or, to and a crown, " unto him that is clothed
the porter. ^-^ Q //w ^ frock>
5 Wrath, and envy, trouble, and }' C.
unquietness, fear of death, and anger, L1 Ll^ c
and strife, and in the time of rest
upon his bed his night sleep, do
change his knowledge.
6 A little or nothing is his rest,
and afterward he is in his sleep, as
in a day of keeping watch, troubled
in the vision of his heart, as if he
were escaped out of a battle.
7 When all is safe, he awaketh,
and marvelleth that the fear was
nothing.
8 [Such things happen] unto all
flesh, both man and beast, and that
is sevenfold more upon sinners.
(yv. 28-30) is somewhat loosely connected
with the subject-matter of the chapter, being
apparently a practical application in the nature
of advice how to avoid an unhappy life by
industry, frugality, and piety.
1. till the day that they return."] The
Greek of the best MSS. here is difficult, and
indeed unconstruable. Even if we render
" till the day of their being buried into the
mother of all things" (Lat., Aeth.), we obtain
an unnatural expression. We should expect
the word ?]DX or ^DXn, " their being gathered
in," and some word meaning this we believe
the Greek to have had originally ; e.g.
(Tvia-rpocjiris of MS. 157 (rendered in the
A. V.). The Syriac Version has : " and so
long as they grasp the land of the living."
2. Their imagination, &'c.] The text starts
with a remarkable accusative, which the
Lat., S. H., and Arm. versions, beneficio lin-
guarum, faithfully represent. To Bretschn.
is due the suggestion that the original had
nX, " with," which the translator mistook for
the sign of the accusative. However, the
Syriac translation makes the words contained
in this verse the subject of which the sub-
stantives in v. 5 are the predicate, verses 3
and 4 forming a parenthesis, which construc-
tion seems obviously right. The translation
should be emended as below.
their thoughts.] Syr. " their glory."
and the fear of their heart.] Syr.
" and the occupation of their heart."
the imagination of expectation.]
Syr. " and the end of their words."
the day of death.] Syr. "till the day
of their death."
4. a linen frock.] Syr. "the garment of
poverty."
5. According to the punctuation as altered
in agreement with the Syr. (see -v. 2), a stop
should be placed at " strife," and " do " altered
to " doth." The objects of his thought
enumerated are seven : perhaps the last two
seem to be nearly the same as the first ; the
first is rather passion, the sixth rankling
hatred (Lat. furor and iracundia perseverans ;
similarly Arm.).
change his knowledge.] Alter his state of
mind.
6. as in a day of keeping ivatch.] Rather,
of watch, or of watching. Just as the
watcher, says Fritzsche, is alarmed by every-
thing which he sees, so is the dreamer. But
" a day of watching " seems a very unin-
telligible expression. It is unfortunate that
the Syriac deserts us here. The Armenian
Version gives two very satisfactory emenda-
tions, evvnviois and kottm, and after that
he toils with dreams as in the day.
The period during which he really rests is
short, scarcely lasting a moment ; during the
rest of the time he is as hard at work as in
the daytime. Had the Armenian translator
been less faithful, it would not have been so
easy for us to see what he read.
the vision of his heart.] Syr. " of the
night," the more ordinary expression.
7. When all is safe, he awaketh.] So
Grotius. Bretschneider renders : " at the mo-
ment when he is rescued from this troubled
dream." Fritzsche, "at the moment of his
supposed rescue;" i.e. at the critical moment
in the vision, when he fancies himself out of
reach, he wakes up. The expression, how-
ever, is sufficiently strange to indicate either
corruption or mistranslation. The Syr. ren-
ders : " according to the desire in his heart."
It is not easy to suggest any words which
would have given rise to both interpretations.
Perhaps the verse began with words signi-
V.
9-i8.]
ECCLESIASTICUS. XL.
95
b. c. g b Death, and bloodshed, strife,
L ' and sword, calamities, famine, tribu-
isf^fa'o. lation, and the scourge ;
io These things are created for
, the wicked, and for their salces came
' Gen. 6. '
13. the c flood.
ll' 1 11 d All things that are of the
t Gen. 3.
19. earth shall turn to the earth again :
c 41 10. an( j t j iat w j 1 j c j 1 j s f ^e '"waters doth
Eccles.
1. 7 . return into the sea.
12 All l! bribery and injustice shall
be blotted out : but true dealing shall
endure for ever.
13 The goods of the unjust shall
be dried up like a river, and shall
vanish with noise, like a great thunder
in rain.
Gr.
bribes.
14 While he openeth his hand he B.C.
shall rejoice : so shall transgressors c,r j_^'
come to nought.
15 The children of the ungodly
shall not bring forth many branches :
but are as unclean roots upon a hard
rock.
16 -^The weed growing upon every ./jobs. u.
water and bank of a river shall be & * 8- l6-
pulled up before all grass. 3 .
17 Bountifulness is as "a most :i Or,
fruitful garden, and mercifulness en- "that is' 1
dureth for ever. Messed:
as ver. 27.
18 To labour, and h to be content apml 4 .
with that a man hath, is a sweet life : ":.. , ,
' _ 1 Inn. 6. 6.
but he that nndeth a treasure is above
them both.
lying " he wakes up with . . . and a cry "
(njFUPI, misread by Greek nyi^"). The
phrase Kiupca <rcoTr]pias occurred in iv. 22.
8. [Stub things].'] As those about to be
described.
[happen] unto all flesh.] Rather, are
with all flesh. The verse would seem
to have been corrupted at an early period.
The Syriac omits w. 9, 10.
9. Fritzsche would omit as a gloss the
word " tribulation(s)," partly with the view of
gaining a group of seven, partly because the
word is too general, as he thinks, to occur in
the middle of such a list. The same diffi-
culties may have been felt by those copyists
who put all the words following eVayco-ycu in
the genitive, and make them depend on it ;
compare also Schleussner s. v. In rhetorical
enumerations of this sort, however, we must
not be too critical.
11. that which is of the waters doth return
into the sea.] Syr. " that which is from the
height to the height," reading D10 for D*D.
Between these variants there cannot be any
difficulty in choosing. For the sentiment of
the Greek not only occurs in Eccles. i. 7,
but forms a very appropriate conclusion of
the stanza (see introd. remarks) ; while that
of the Syriac would scarcely be biblical.
12. All bribery and injustice.] Syr. " every
sinner and ungodly man," perhaps para-
phrasing. For the general reasoning see the
introductory remarks.
13. shall be dried up like a river.] Like
an nT3N or stream which fails in the summer.
and shall vanish with noise.] Rather,
shall roar themselves out, i.e. exhaust
their power, like the thunder in summer ; a
remarkable comparison. Fritzsche thinks of
the noise of the thunder being overpowered
by that of the rain.
14. While he openeth his hand he shall
rejoice.] Rather, In the opening of his
hands one shall rejoice (Bissell) pro-
bably in the sense of: when such an one is
made to restore his ill-gotten gains, or is
emptied of his riches, there is general joy.
15. The children of the ungodly shall not
bring forth, is'c] They will therefore be
unable to fully enjoy their possessions.
but are as.] Lit. "and" (i.e. nor). Syriac:
" the root of sinners is like an ear which
springs up on a rocky crag ; " which, because
it hath no depth of earth, must soon wither
away. It seems as if the Syrian were thinking
of the familiar parable in St. Matt. xiii.
16. The weed.] The Hebrew 1I1X is trans-
literated as in other places of the LXX. It
seems to us that v. \\b should be transferred
hither. Cp. Job viii. 11, 12.
17. is as a most fruitful garden.] Lit. a
garden in blessings. The Syriac has:
" the works of the just shall be blest in time."
It is difficult to tell whether the Hebrew JTJD,
" like Eden," was mistaken for HV^, or
whether the error is no older than the Syriac
Version itself.
18. Here begins the second part of this
chapter (see introductory remarks). The
Syriac Version adds at the end of -v. 17, " and
he that approacheth unto them is like one
that findeth a treasure : " while for this verse
it gives "majesty and honour establish the
name ; yet better than both is he that findeth
wisdom." The first of these clauses seems
identical with the second in the Greek, with a
O 2
196
ECCLESIASTICUS. XL.
[v. 1928.
B.C.
cir. 200.
19 Children and the building of a
city continue a man's name : but a
blameless wife is counted above them
both.
20 Wine and musick rejoice the
heart : but the love of wisdom is
above them both.
21 The pipe and the psaltery make
sweet melody : but a pleasant tongue
is above them both.
22 Thine eye desireth favour and
beauty : but more than both corn
while it is green.
23 A friend and companion never
meet amiss : but above both is a wife
with her husband.
24 Brethren and help are against B- c.
time of trouble : but alms shall de- - "
liver more than them both.
25 Gold and silver make the foot
stand sure : but counsel is esteemed
above them both.
26 Riches and strength lift up the
heart : but the fear of the Lord is
above them both : there is no want
in the fear of the Lord, and it need-
eth not to seek help.
27 The fear of the Lord is z '"a { ver. 17.
fruitful garden, and k covereth him " 0r >
' a garden
above all glory. that is
28 My son, lead not a beggar's '**' '
- 00 Isai. 4. 5
life ; for better it is to die than to beg.
slight corruption of DlTOw-'O to some derivative
of CJ3 ; while the remaining two bear most
of the traces of interpolation. The Latin
Version substitutes in ea for imep a/i0orepa.
19. Children and the building of a city.']
Syr. " building and planting." The word
PJ3 might be pointed so as to mean either
" building " or " children." The second word
" building " represents more than once in the
LXX. the Hebrew rv)33, which might also
mean " daughters." A comparison with the
Syriac shews us that tokens is a gloss. The
true text may therefore have been, " Sons and
daughters continue a man's name ; but never-
theless a blameless wife surpasses them."
We suppose the Aramaising form suggested
to have given rise to the error of the trans-
lators. The S. H. Version has here a marginal
note to prevent the misunderstanding in the
case of the first word.
20. Wine and musick.'] Syr. " old wine."
the love of<tvisdo7?i.] If this be correct, the
words must represent the Greek 4>ikocro(pia,
and correspond with similar makeshift ren-
derings of that word in Syriac and other
languages. For that which rejoices the heart
must be something acting on it objectively,
not subjectively, corresponding therefore with
" philosophy," but not with the " love of
wisdom." Syr. " the love of a friend."
2.2. favour.] Old English for "grace." Cp.
" young though thou art, thine eye hath staid
upon some favour that it loves " (Shakespeare,
'Twelfth Night,' ii. 4).
corn ivhile it is green.] Lit. the green
of the sown-land. Compare M. Aurelius,
x. 35: "The healthy eye must not say ra
xXopa 6e\a, I want only green ;" Viridia enim
oculis grata sunt visumque refciunt (Gataker).
A mong the "ingenious sayings " of Mohammad
(Freytag, ' Proverbia Arabum,' iii. 1, 608) is
this : " Aspectus rerum viridium videndi facul-
tatem auget."
23. never meet amiss.] It might be sug-
gested from a comparison with the Syriac
that the Hebrew was here DO"Uft, meaning
" greet " rather than "meet." "Greetings"
or good wishes from friends come never
amiss; and yet more timely are those paid
by a wife to her husband (PIB^K J"IX ; J"IX being
falsely interpreted as " with." This, in ac-
cordance with a later Rabbinic exegetical
rule. Comp. Jer. Ber. 14 , Ber. R. 1, and
other passages). The Arm. and Aeth. agree
with Syr. in substituting "a good wife" for
the last words.
24. Brethren and help are against time of
trouble.] The Heb. ")]]}, probably employed
in the original, should have been pointed
(with Syr.) "lfy and rendered "ally:" "A
brother and an ally [save] in time of trouble."
The sentiment of the verse is common in our
author and elsewhere (e.g. Prov. xvii. 1 7).
25. make the foot stand sure.] Cp. Ps.
xxxi. 9.
counsel.] Sagacity.
26. it needeth not.] Rather, one need-
eth not in it: i.e. armed with it, a man
requires no other help.
27. a fruitful garden.] See v. 17. The
Syriac renders similarly in both places.
and covereth him above all glory.] The
authorities vary between the sing, and plur.
for "covereth." Fritzsche decides for the
singular, on the ground that the subject must
be " God," who covers his fear [with glory]
more than all greatness. The original must
have been difficult, for the Syrian hesitates
between " is raised " and " is praised."
28-30. Begging. Cp. xxix. 21 sqq.
28. lead not a beggar's life.] The Syriac
291.]
ECCLESIASTICUS. XL. XLL
197
E. C.
cir. 200.
29 The life of him that dependeth
on another man's table is not to be
counted for a life ; for he polluteth
himself with other men's meat: but
a wise man well nurtured will beware
thereof.
30 Begging is sweet in the mouth
of the shameless : but in his belly
there shall burn a fire.
CHAPTER XLL
I The remembrance of death. 3 Death is not to
be feared. 5 The ungodly shall be accursed.
II Of an evil and a good name. 14 Wisdom
is to be tittered. 16 Of what things we should
be ashamed.
O DEATH, how bitter is the re-
membrance of thee to a man
that liveth at rest in his possessions,
unto the man that hath nothing to
B. C.
cir. 200.
r
entirely perverts this very simple sentiment :
"refuse not him that asketh thee; be not
good to kill, but be good to preserve alive."
29. that dependeth.~] Lit. that looketh
to. The phrase corresponds with the Rab-
binical TO PI \rh'ch naSDH; " Three lives are
no lives : he that looketh to the table of
another," &c. (Bets. 32 b; Abh. de R. N. 25).
for be polluteth himself. '."] Rather, who
polluteth himself. Fritzsche takes this
literally, on the ground that the meat given
him might very well be unclean ; we prefer
to take it figuratively.
but a ivise man well nurtured^ I.e. well
educated.
30. Fritzsche would understand this of
the contrast between his sweet manner and
his internal feeling of degradation. The
"begging" is more frequently interpreted of
the morsel which he receives, while Grotius
makes the "fire" that of hunger. The
author is apparently thinking of Job xx. 12.
CHAPTER XLL
The chapter consists of two parts (the first
ending with v. 13), which are connected by
succession in thinking rather than by a logical
nexus. The first part of the chapter, how-
ever, is closely bound to the argument in the
previous chapter. There the writer had
treated of the evils that afflict man, among
which " fear of death " was the most real and
common to all (xl. 1-5). Besides, this was
an evil the source of which must be traced to
the Creator Himself. But in the first part
of ch. xli. the writer endeavours to prove even
in this respect his previous thesis by shewing
in the first stanza (jvv. 1-4) that death is not
such an evil as men represent or imagine it ;
and, in the second stanza (w. 5-13), that it
only becomes a real evil to the ungodly (comp.
also xl. 8). Throughout we notice in the
treatment of this subject a melancholy absence
of the hope of another and better life. In the
first stanza consolations are offered derived
from the welcome release which death brings
under certain circumstances, and from its
general incidence, so that after all it was ulti-
mately of little consequence how many years
a man might have to live, while, on the other
hand, it was right to submit to the will of
God. Such being the case, the second stanza
(yv. 5-13) shews that death had real terrors
for the sinner. The three things upon which
a man set value and which would remain, as
reward or otherwise, after his death, are
described in an ascending climax as property,
c hildren, reputatio n. In all these three would
the sinner suffer after his decease. Of these
three the most precious and most enduring
was a good name, after which we should
chief! y~stnve.
This latter statement naturally leads in the
second part to an enumeration of the things
which were shameful, and should therefore
be avoided. The three introductory verses
(vt>. 14-16) bear particular reference to this,
that to be proud or else ashamed of a thing
it must appear outwardly and publicly : in
other words, that the reputation of which vye
are to have such care depends upon this.
Nineteen things are then enumerated of which
we should be" ashamed. These apply to the
various circumstances of life, and they are
arranged in a certain order and connexion.
We mark that, in accordance with the pur-
pose of the writer, only such offences are
mentioned as may permanently injure a man's
reputation. Some difficulty may be felt as
regards the offence mentioned in v. 19 c. We
have little doubt that (as Fritzsche suggests)
the expression was proverbial. Nor can we
doubt that it referred to an unwillingness to
give to the poor from the abundance of one's
table (comp. St. Luke xvi. 20, 21). And here,
indeed, we have a parallel Rabbinic saying
(Sanh. 92 a) : "He that does not leave a piece
of bread (P.D) upon his table shall never see
a sign of blessing" (nZTQ ]WD = no good
shall ever come to him). [In Jer. Teram.
45 d it is interdicted to put bread under one's
arm. Levy (' Neuhebr. Wbrterb.' iv. 154^)
regards this as directed against superstition,
but the context shews that it was forbidden
because perspiration, except from the face,
was regarded as poisonous.]
1. Drusius compares Seneca's words: " O
vita misero longa, felici brevis."
the remembrance of thee.~] Probably the
original had " art thou" (cf. Syr.).
7
1
i 9 8
ECCLESIASTICUS. XLI.
[v. 29.
B- c. vex him, and that hath prosperity in
all things : yea, unto him that is yet
able to receive meat !
2 O death, acceptable is thy sen-
tence unto the needy, and unto him
whose strength faileth, that is now
\?wkom ' n tne l ast a g e 5 anc ^ ' ^ S vexe ^ with
7hF h a ^ tnm g s > anc ^ to mm tnat despaireth,
trouble- and hath lost patience !
3 Fear not the sentence of death,
remember them that have been be-
fore thee, and that come after ; for
this is the sentence of the Lord over
all flesh.
4 And why art thou against the
pleasure of the most High? there is
no inquisition in the grave, whether
thou have lived ten, or an hundred, B.C.
.11 ' cir. 20:
or a thousand years.
5 The children of sinners are abo-
minable children, and they that are
conversant in the dwelling- of the
ungodly.
6 The inheritance of sinners' chil-
dren shall perish, and their posterity
shall have a perpetual reproach.
7 The children will complain of
an ungodly father, because they shall
be reproached for his sake.
8 Woe be unto you, ungodly men,
which have forsaken the law of the
most high God ! for if ye increase, it
shall be to your destruction :
9 And if ye be born, ye shall be
liveth at rest in his possessions.] Compare
Dan. iv. 4, with which the expression in the
text may agree.
that hath nothing to vex him.~] The word
in the text is condemned by the Atticists as
late Greek. Perhaps it represents }3NE> (Job
xii. 5).
to receive meat.'] Compare the opening
verses of Eccles. xii. The words perhaps
meant rather to " enjoy the taste (of food);"
the Heb. DJ?D being interpreted by the Greek
after the Arab. ^l*!?.
2. thy sentence.] Also apparently a para-
phrase for "thou." MS. 155 further adds
" and thy remembrance."
that is noiv in the last age.] Fritzsche's
proposed alteration of eV^a-royr/po) to ecr^n-
Toytjpa would introduce an impossible accen-
tuation ; see Kiihner, ' Ausf. Gr.' i. 249, 2nd
edit.
is vexed ivith all things.] There is no
reason for preferring the marginal variant.
that despaireth.] Rather, is disbelieving,
flDN pN. Syr. (Lag.), "without money,"
perhaps JIOO p.
3. Fear not the sentence of death.] In the
sense that it is the law and common lot of
humanity. Grotius compares a fragment of
Aristophanes, to yap (pojJe~io-6ai rbv davarov
Xrjpos 7ro\vs tvuo-iv yap rjpiv rovr dcpeiXerai
rradelv. The Syr. makes it probable that " the
sentence of" is an insertion by the Greek
translator.
remember them that have been before thee,
and that come after.] Comp. Eccles. i. 10,
WT\nvb DJ1 DWJTlk "Remember that
they are in the same case with thee " (Syr.).
4. And nvhy art thou against.] Lit. why
dost thou decline] Evidently this clause
belongs to the preceding verse.
there is no inquisition in the graved] That
question is not asked there ; it makes no dif-
ference, as regards our condition when we are
dead, whether our life has been short or long.
5. and they that are conversant in the dwell-
ing f the ungodly.] " The reason why they
are abominable" (Fritzsche). But this ex-
planation does not seem satisfactory. Syr. " and
a race of misery (lit. woe to it !) is the gene-
ration of the wicked." Compare Aeth. "and
their houses shall be overturned." 'Avao-rpt-
(popai is employed in Ezek. iii. 1 5 to represent
DTX'D. It might be suggested that the
original had here D W> 3B>1 DB>D1, " and
the dwelling-place of the wicked is loathsome."
6. inheritance.] Syr. "sovereignty ;" Heb.
(perhaps) r\'C"\, which might be pointed so as
to mean either ntjH or ]"MJh. The latter
would indeed be a Chaldaism, but not out of
place in our author ; while the former could
scarcely be used in this way. We believe,
therefore, that the Syr. version is here correct.
7. avill complain of] I.e. will have cause
to do so. Syr. " shall curse;" if this be right,
the Hebrew probably contained a jingle l??p
and )*?p\
8. which have forsaken the law of the most
high God.] Syr. " to whom misery clings till
the day of their death."
for if ye increase, it shall be to your destruc-
tion.] This clause must be omitted, as only
found in 248, Co., and probably a correction
or interpretation of the next clause, "and if
ye be born."
v. io 19.]
ECCLESIASTICUS. XLI.
199
B.C.
cir. 200.
" ch. 40.
11.
i> Prov.
22. I.
c ch.
20.
30-
<*ch.
20.
**
born to a curse : and if ye die, a
curse shall be your portion.
10 a All that are of the earth shall
turn to earth again : so the ungodly
shall go from a curse to destruction.
1 1 The mourning of men is about
their bodies : but an ill name of
sinners shall be blotted out.
12 Have regard to thy name ; for
'' that shall continue with thee above
a thousand great treasures of gold.
13 A good life hath but few days :
but a good name endureth for ever.
14 My children, keep discipline in
peace : for c wisdom that is hid, and
a treasure that is not seen, what
profit is in them both ?
15 d A man that hideth his fool-
ishness is better than a man that
hideth his wisdom.
16 Therefore be shamefaced ac-
cording to my word : for it is not
good to retain all shamefacedness ;
neither is it altogether approved in
every thing.
17 Be ashamed of whoredom be-
fore father and mother : and of a lie
before a prince and a mighty man ;
18 Of an offence before a judge
and ruler ; of iniquity before a
congregation and people ; of un-
just dealing before thy partner and
friend ;
19 And of theft in regard of the
place where thou sojournest, and in
regard of the truth of God and his
B. C.
cir. 200.
9. Your birth and death will both be mis-
fortunes.
a curse shall be your portion.'] -Ip/nFl.
10. The first clause occurred above (xl. 1 1) ;
and as the Syriac omits it, there is grave
reason for doubting its genuineness here. See
below.
so the ungodly shall go from a curse to
destruction.'] In the event of the first clause
being genuine, the application will be found
in the sequence from that with which they
began to that in which they end.
11. The mourning of men is about their
bodies.] I.e. the main object of sorrow with
most men is that their bodies die, but there is
a worse fate than this, which does not excite
their apprehension the loss of their name.
In the case of the sinner that name will
perish.
but an ill name of sinners shall be blotted
out.] The second hand of S has here ovo/jm
Se ayaBbv ovk i^a\ei(p8r](TeTai, " but a good
name shall not be blotted out." This is sup-
ported by the Arm. Very similar is the reading
of the Syr. " and the name of them that do
good," and of the Copt. " and the name of
good men." This last, <iv6p6mu>v dyadav, is
the reading of MSS. 155, 308; apaprcoXaiv
(which appears exclusively in Aeth. and Lat.)
is perhaps a false interpretation of avav.
From the agreement of the Syr. and the Greek,
it seems probable that " the name of good
men " was clearly expressed in the original.
12. above.] Rather, longer than.
From Prov. xxii. 1. The Midrash on that
passage substitutes "a thousand Dinars of
gold " for the " silver and gold " of the text.
Verses 13-xlii. 8 are omitted by the Syriac,
which substitutes for them a short and
curious sentiment. Some of the verses before
us look like centos or quotations from previous
chapters in the book.
13. A good life hath but few days.] Lit.
a number of days, to which the Arm.
boldly adds " hath not."
14. in peace.] Proleptically, "and enjoy
peace therefrom."
The second half of this verse occurred
word for word in xx. 30, while v. 15 occurred
in xx. 31.
16. Therefore be shamefaced according to
my word.] So Fritzsche and others ; it may,
however, mean only " be heedful of my
word."
it is not good to retain all shamefacedness.]
Rather, to observe.
neither is it altogether approved in every
thing.] This implies the reading ov TvavTcnvao-iv
ev travri (for iv 7n'o-ret), recorded by Hoeschel,
and supported by the Copt. ; and this we be-
lieve to be correct. The best Greek MSS.,
however, offer oviravra irdaiv iv nto-rei, a diffi-
cult expression variously interpreted (" nor is
every thing appreciated truly by all," Fritzsche).
The' Arm. renders " nor at all to please every
one by faith." A more intelligible explanation
would be " nor is the rule ' everything to
every one in confidence ' approved."
17. The list of cases of shame now given
amounts rather to an enumeration of the
persons on whom one should reflect when
tempted to commit any crime, being those
whom the crime most deeply hurts.
before father and mother :] " And mother "
is omitted by the Arm., perhaps accidentally.
19. of theft in regard of the place where
200
ECCLESIASTICUS. XLI. XLII.
[v.
20-
b. c. covenant ; and to lean with thine
1^200. e jj )OW U p 0n i-^e mea t . an( J f scorn-
ing to give and take ;
20 And of silence before them
that salute thee ; and to look upon an
harlot ;
21 And to turn away thy face
from thy kinsman ; or to take away
< Matt. 5 . a portion or a gift ; or e to gaze upon .
another man's wife ;
22 Or to be overbusy with . his
maid, and come not near her bed ;
or of upbraiding speeches before
28
friends; and S after thou hast given, B.C.
... cir. 200.
upbraid not ;
23 Or of s iterating and speaking f 5 ch " 2 '
again that which thou hast heard ; f c h. 19.7.
and of revealing of secrets.
24 So shalt thou be truly shame-
faced, and find favour before all
men.
CHAPTER XLII.
I Whereof we should not be ashamed. 9 Be
careful of thy daughter. 12 Beware of a
woman. 15 The works and greatness of
God.
thou sojournest, and in regard of the truth of
God and his covenant.'] It seems evident
that a word has here dropped out, since the
rhythm of the sentence is otherwise lost.
Various attempts have been made to correct
the sentence, among which we may mention
Bretschneider's supplement " of disbelief," and
Fritzsche's conjecture that " of the truth "
was a translation of a false reading for " of
the curse." Strangely, the true reading is
here supplied by the Armenian Version, which
gives " of lying in regard of the truth of God
and His covenant," omitting the words "of
a lie before a prince and a mighty man " in
the second clause of v. 17. We believe that
the Armenian translator cannot be conjectur-
ing, but must have found this reading in his
text. Besides settling the difficulty to which
we have referred, it is recommended as
doing away with the tautology of uptrov
koL ap^ovTos following upon rjyovptvoi kcu
ftwaorai. For any difference between them
would be difficult to substantiate. Lastly,
this reading arranges the crimes in a natural
order, ranging from the most deadly to the
lightest. The history of the interpolation of
v. 17 in the Greek would be an important
contribution to our knowledge of the vicissi-
tudes through which the text of this book
has passed.
and to lean ivith thine elboiv upon the meat.]
Lit. to fix the elbow: according to the
commentators, holding it tight, allowing no
one else to obtain a portion of it. (See the
introd. to the chapter.) The Arm. adds
nXXorpt'ous-, " the bread of others ; " and the
Aeth. has " to approach to eat the strangers'
bread."
of scorning to give and take.] Rather,
of railing over giving and taking.
Another reading is o-Kopmo-pov, " scattering,"
which the marginal annotator cf S. H. ex-"
plains of adulteration. " From robbing the
goods of thy neighbour entrusted to thee"
(Aeth.). " Taking and giving," JH21 NL"E,
is a common Rabbinical expression for " com-
merce."
20. of silence before them that salute thee.]
The Syriac, which, as we have noticed, omits
the whole of the preceding passage, dwells
on this point at some length.
21. to turn aivay thy face from.] Rather,
the face of. Heb. D^D nB>n (1 Kings
ii. 16, &c.), the opposite of opaais of the
last verse.
take aivay a portion or a gift.] Rightly
referred by Fritzsche to the distribution of
goods between kinsmen. For the last word,
JflD, it seems probable that nJD, " a share,"
should have been read ; the corruption per-
haps occurs elsewhere in this book.
22. overbusy.] These "maids" in the
Greek romances and elsewhere are the ordi-
nary go-betweens. The readings, however,
vary.
23. 24. These verses are attached to the
following chapter in the Greek editions.
23. of iterating and speaking again that
which thou hast heard.] This is apparently
the only way in which the T. R. can be
translated ; we should, however, read with S,
0776 fie vT(pa>aea>s Ao-you cikotjs, of repeating
a word which thou hast heard. The
caution is against circulating idle rumours.
24. Cp. xxxii. 10.
CHAPTER XLII.
Having in the previous chapter indicated
what a man should be ashamed to do, the
writer marks in the first stanza of this chapter
(after an introductory verse) the things of
which a man ought not, and needs not, to be
ashamed bearing in mind that by the latter
expression he means that they wili not really
afiect his reputation. This is indicated in
the last two clauses of v. 8, with which the
stanza closes (w. 1-8). For v . 8 c (the
wording of which should be compared with
V. I
-4- J
ECCLESIASTICUS. XLII.
20 1
B.C.
cir. 200.
o
F these things be not thou
ashamed, and a accept no
person to sin thereby :
2 Of the law of the most High,
and his covenant ; and of judgment
" Lev. 19
IS-
Deut. 1.
17-
Prov. 24.
ch. 20. 22. to justify the ungodly ;
3 " Of reckoning with thy partners B. c.
and c travellers ; or of the gift of the ci ^!
heritage of friends ; 1: Or,
4 Of exactness of balance
weights ; or of getting much
little ;
n J Of thy
ailU partners'
or speech.
1 Or, com-
panions.
Or, of the giving
{
xli. 2 4 a) seems to imply that there was a false
feeling of shame, which might prevent a man
from doing that which, if "truly instructed "
and disciplined, he would not hesitate to do
before all men. The difficulty, that w. 6, 7
seem not to be formally included in the
enumeration of things not to be ashamed of,
is only apparent. The proposal to put
v. 8 before w. 6, 7 in which case they
should be included in the next stanza (placed
in connexion with -v. 9) is attractive, but
not necessary. For, although there may be
difference in form, w. 6, 7 manifestly con-
tain, like the other verses in the stanza, direc-
tions concerning things which a man need not
be ashamed to do. And possibly they may
not have been formally connected with what
a man should not be " ashamed of," because
in the nature of things they would take place
in the privacy of home and not in view of the
public. Lastly, it is evident that with v. 9
another train of thought begins, no longer
referring to a man's actions, but to his
feelings.
The large number of directions needful in
regard to domestic life naturally leads the
writer to revert to what seems to have been
a topic of frequent lucubration with him :
that of danp-hrprs ;inrj wnrnpn This forms
the subject of stanzas 2 and 3, each of three
verses (yv. 9-1 1; w. 12-14). On each of
these points we might adduce Rabbinic paral-
lels. Indeed, w. 9, 10 although in a dif-
ferent, and as it seems to us more apt form
are quoted in t he Talmud (perhaps from
memory), as "written in the book of Ben
Sira" (Sanh. 100 b). With this other Tal-
mudic sayings may be compared such as,
" Happy he who has male children ; woe to
him that has female children " (Sanh. u. s. ;
Qidd. 82 ; Babha B. 16 b); "A boy comes
into the world : his loaf comes in his hand
a girl, nothing at all with her" (Nidd. 31 b).
Indeed, it was h^udkally explained that the
word mpJ for "maiden " meant n&a H"p3,
" she cometh empty " into the world (Nidd.
u. s.). And as regards women generally, it
is sufficient to refer to such sayings as
" Women are of a light mind " (Shabb. 33 b;
Quid. Sob); "Multiply not talk with a
woman ; they say, with one's own wife : how
much more with the wife of one's neighbour ?
Hence the sages say, if a man multiplies talk
with a woman he brings evil upon himself, he
/
neglects study of the Law, and his end will
be to inherit Gehinnonv' (Ab. i. 5).
As regards the^econd part of our chapter
(beginning with v. 15), it might seem as if it
were not in any way connected with what
had preceded. But if we regard ch. xxxix. 1 6-
xlii. 14 as so much matter intercalated, then
ch. xlii. 15 would resume and continue the
main subject-matter from ch. xxxix. 15. In
that case one stanza (the fifth in the chapter,
W. 15-20) would set forth the praises of
God in Creation, Providence, and Revelation ;
while another (the sixth, w. 21-25) would
be more specially devoted to the subject of
Creation. We note in the two concluding
verses two Chokhmab sayings : the antithetic
dualism in nature (similar to that formerly
noticed in the moral world ; cp. xxxiii. 14, 15),
as well as the permanence of nature (xlii. 24) ;
and secondly, the higher beneficial purpose
of every thing in nature {y. 25).
1. accept no person to sin thereby!] Sin not
therein out of false shame.
2. Of the law of the most High.] I.e. to
observe its ordinances and commandments
in any circumstances and before any persons.
and of judgment to justify the ungodly!]
This clause has occasioned some difficulty.
Baduellus thought " be not ashamed " might
mean "be not moved by false shame." Grotius
still more harshly supplies " obloqui sententiis
eorum qui id agunt." Fritzsche would take
the words literally, to justify the ungodly
when he happens to be in the right : a very
improbable sentiment. The MSS. and Ver-
sions give no help. We prefer adopting the
emendation (of Luther ?), tov evo-eftrj, " to
justify the pious;" i.e. to give sentence in
his favour, however unpopular such an action
may be. Cp. Prov. xvii. 15. An interesting
rendering (cited by Fritzsche) is " to punish
the ungodly." Cicero tells us that (diKaia>-
Brjcrav was the euphemistic expression for
" they have been executed," in Sicily.
3. Of reckoning ivith thy partners.] Versions
and commentators are divided between this
interpretation and " of talking with." The
latter, although supported by Grotius (" quid
impedit quominus quis aut sodales aut viae
comites suavi sermone oblectet") and Fritz-
sche,seemstootrifling forthisplace. "Reckon-
ing with thy partners " might mean (as the
Aeth. glosses) concerning the profits; but
'202
ECCLESIASTICUS. XLII.
[v. 5 10.
B.C.
cir. 200.
II Or,
without
profit.
H Or,
dealest
for.
B Or,
rebuke.
5 And of merchants' " indifFerent
selling ; of much correction of chil-
dren ; and to make the side of an
evil servant to bleed.
6 Sure keeping is good, where an
evil wife is ; and shut up, where
many hands are.
7 Deliver all things in number
and weight ; and put all in writing
that thou " givest out, or receiv-
est in.
8 Be not ashamed to " inform the
unwise and foolish, and the extreme
aged 1 that contendeth with those
that are young : thus shalt thou be
truly learned, and approved of all men
living.
9 The father waketh for the
daughter, when no man knoweth ;
and the care for her taketh away
sleep : when she is young, lest she
pass away the flower of her age ;
and being married, lest she should be
hated :
10 In her virginity, lest she should
be defiled and gotten with child in
B.C.
cir. 200
II Or, _
that is
accused
of forni-
cation.
what is reckoning with travellers ? Further,
"m ?]} (if the original of nepl \6yov) could
scarcely mean more than " concerning the
matter of." We therefore suggest that in
the Heb. IV1K1 "inn 121 by, the last word
was corrupt for nsi, and that the original
meant "concerning the matter of a relative
and a brother," i.e. be not ashamed to own
brotherhood and connexion.
or of the gift of the heritage of friends.'}
Ordinarily interpreted as if the original had
eraipois, i.e. of giving legacies to friends, in
spite of the disapproval of the heirs. Perhaps
the phrase is metaphorical, the " heritage of
friends " meaning those privileges to which
friends have a natural claim. A few MSS.
and Arm. read " others " for " friends."
4. or of getting much or Iitt/e.~] I.e. of
acquiring wealth, whether in large quantities
for fear of envy, or in small for fear of being
thought mean (Grot.).
5. of merchants' indifferent selling?} Rather,
of the money gained by selling and
merchants. But Fritzsche is evidently-
right in substituting for the last word "and
merchandise," supposing "lnD of the original
to have been wrongly pointed.
to make the side, <&>Y.] See xxxiii. 24.
6. The suggestion of Gaab that w. 6, 7
should be placed after v. 8 seems recom-
mended on syntactic grounds ; but it is not
necessary for the sense. (See introd.)
Sure keeping.} Lit. a seal. The seal
is probably to protect the goods (" vilissima
utensilium anulo clausa," Tacitus, 'Annals,'
ii. 2), rather than the woman.
shut up.} Viz. the stores ; Copt, strangelv,
" thy hand."
(where many hands are.} Aeth. " comers."
Rather, "servants." Compare the Latin
fares for " slaves:" exilis domus est ubi non et
multa super sunt et dominion fallunt et prosunt
furibus.
7. Deliver all things?} Lit. whatever
thou deliverest, i.e. to the members of
the household, " [let it be]."
8. that contendeth ivith those that are young.}
I.e. in those contests which are only suitable
for youth. The marginal reading is found in
three MSS., and also in the Arm., Aeth., Copt.,
and S. H. versions. Compare xxv. 2 and the
variant there.
9. The Syriac Version recommences here -
The following passage repeats some of the
matter of chaps, xxv., xxvi. Some fragments
of the original are preserved in the Talmud
(Sanh. 100 b).
The father ivaketh for the daughter ivhen no
man knozveth.} Lit. a daughter is to
her father a hidden sleeplessness.
But iinoicpvcpos might be taken with dvyarrjp,
" a hidden daughter," i.e. a maiden (Grotius).
Syr. " a daughter is very precious to (or heavy)
upon her father." Both these renderings are
mistranslations of the Hebrew (IVnfcO D3
K1C n:i00). The Talmud quotes (with
slight alterations) w. 9 and 10 as from Ben
Sira : " A daughter is a delusive treasure to
her father [the Heb. words as just quoted] :
from fear he cannot sleep. When she is little,
perhaps she may be seduced (J) ; when she is
grown up, perhaps she will go astray [we trans-
late not literally] ; when she is marriageable
[the difference between this and the previous
age being six months, according to Jer.
Yebam. 3 a], perhaps she will not be married ;
when she is married, perhaps she will not have
children ; when she is old, perhaps she will
practise magic" (Sanh. 100 b, and with only
slight differences in the so-called ' Second
Alphabet of Ben Sira').
lest she pass away the flower of her age.}
Syr. " lest she be despised," in the sense of
not attracting suitors. The meaning is : she
may pass the best of her life without being
married.
10. The antithesis would be improved by
transposing clauses b and c
V. II-
c6.]
ECCLESIASTICUS. XLII.
203
c. c.
cir. 200.
her father's house j and having an
husband, lest she should misbehave
herself; and when she is married,
lest she should be barren.
1 1 ^ Keep a sure watch over a
shameless daughter, lest she make
thee a laughingstock to thine ene-
mies, and a byword in the city, and
a reproach among the people, and
make thee ashamed before the multi-
tude.
12 Behold not everybody's c beau-
ty, and sit not in the midst of
women.
13 For from garments cometh a B.C.
moth, and ^from women wickedness. Cl ^ -
14 Better is the 'churlishness of a Gen -3-
man than a courteous woman, a 1 o r ,
woman, / say. which bring-eth shame wicked -
and reproach.
15 I will now remember the works
of the Lord, and declare the things
that I have seen : In the words of
the Lord are his works.
16 The sun that giveth light look-
eth upon all things, and the work
thereof is full of the glory of the
Lord.
lest she should misbehave herself, '.] = DUCTI,
Syr. (Fritzsche).
11. Keep a sure watch over a shameless
daughter.'] = xxvi. 10. The Syr. omits
" shameless," which may have been interpo-
lated from the parallel.
a reproach among the people!] Lit. sum-
moned by the people (Arm.). Syr. "in
the assembly of the people," probably correctly,
^?7\\>1 having been misread TTIpD.
The Syr. adds, " from the place where she
dwells let her not go forth ; and let her not
go about the houses."
12. Behold not every body 's beauty .] Rather,
look not upon any man in (= on
account of?) beauty; but iv KaWopfj may
be a mistranslation of rnorn, " with desire."
The Syr. " shew not every man what is in thy
heart," probably represents the same original
differently pointed.
and sit not.] Lit. sit not as counsel-
lor. The original would appear to have
had (cf. Syr.) TlD pTln bit, "take not
sweet counsel," in imitation of Ps. iv. 15.
13. wickedness."] Rather, "the wicked-
ness of a woman." So all MSS. ; ywaiKus
is omitted by Aid., Arm., Aeth. ; " of a man "
is substituted by the Lat. The Syr. has : " for
as a moth falls upon a garment, so doth
jealousy upon a woman from the wickedness
of her fellow," clearly endeavouring to explain
a difficult text. It is possible that the Latin
Version may have here preserved the truth :
" from a woman proceeds the evil (or hurt) of
her husband," PIE'S of the original being in-
tended for ntP'K, but read by both Syr. and
Greek as nt*>K. The ancients believed in
"spontaneous generation." The moth coming
out of the garment is used by Menander (ed.
Meineke, p. 198) as an illustration of the fact
that " that which cometh out of the man
defileth the man."
14. Ttte _misogynv of the author reaches
its climax.
churlishness.] The marginal rendering is
preferable. We have already seen reason for
thinking that t^X JT) may have meant " a
wicked man."
courteous.] Rather, who doeth good.
a woman which bringeth shame and re-
proach.] Although the Syriac fails us here, it
seems nevertheless easy to detect a slight mis-
translation. The context shews that some
kind of argument a fortiori was intended;
dyadonoios, nTOD, of the first clause being
opposed to flB^O in the second, the latter
meaning " who doeth evil," as in Prov. xii. 4.
The clause will then mean: and a woman
who doeth evil is a disgrace.
15. and declare the things that I have seen.]
A single experience not sufficing for all.
In the words of the Lord are his works.]
I.e. by His word His works were created, as
the Syr. and Aeth. gloss. The Syr. adds,
"and all creatures do His pleasure;" the Copt.
" and the praise of His judgments has come to
pass (?)." It is not improbable that a clause
may have been lost.
16. With v. 15 begins the second part of
the chapter, on which see the remarks in the
introduction.
The sun that giveth light looketh upon all
things!] The Syr. divides the verbs between
the two clauses : " like a sun that riseth over
all, are the mercies of the Lord revealed
upon all H is works." It is, however, probable
that the second clause was non )b'VD N?0,
t -: - : "
" His works are full of His mercy." The
verse probably means that the whole range
of objects on which the sun looks down are
full of His glory, and is an explanation of the
restriction " that I have seen " in v. 15.
and the work thereof is full of the glory of
the Lord.] Rather, and His work is full
of His glory.
7
204
ECCLESIASTICUS. XLII.
[v. 17-
-22.
b.c. 17 'The Lord hath not given
- ' power to the saints to declare all his
27 c # ' 43 ' marvellous works, which the Al-
mighty Lord firmly settled, that
whatsoever is might be established
for his glory.
18 He seeketh out the deep, and
the heart, and considereth their crafty
Or, the devices : for : ' the Lord knoweth all
that may be known, and he beholdeth
the signs of the world.
19 He declareth the things that
are past, and for to come, and
revealeth the steps of hidden b. c.
. . cir. 200
things.
20 S No thought escapeth him, /Job 42,
neither any word is hidden from him. Isai. 29.
21 He hath garnished the excel- 15-
lent works of his wisdom, and he is
from everlasting to everlasting : unto
him may nothing be added, neither
can he be diminished, and he hath no
need of any counsellor.
22 Oh how desirable are all his
works ! and that a man may see even
to a spark.
17. bath not given power.'] " Hoc prae-
fatur ne putet a se expectandum ut res verbis
aequet " (Grotius).
iv hie b the Almighty Lord firmly settled, that
whatsoever is might be established for his
glory. .] The Syriac renders, "He has given
courage to them that fear Him to stand
before His glory." The verb represented
by " firmly settled " and " given courage "
would seem to have been "V3jin (Dan. ix.
27). The last clause is probably rightly
rendered by the Syr. " to stand before H is
glory" (see Isa. vi.). So far beyond all de-
scription is that glory, that it cannot even be
contemplated by the angels.
18. the deep and the heart.] The two most
inscrutable things. Comp. ch. i. 3 ; Dan.
ii. 22.
and considereth their crafty devices!] Pro-
bably nisbim (Job xi. 6), "secrets" (cf. Syr.),
perhaps read with 1 for 7 by the Greek
translator.
all that may be knowing " Every conscience,"
a few MSS., Copt., Aeth., Arm. Heb. JTID
of Eccles. x. 20.
and he beholdeth the signs of the world.]
The expression might also be rendered "the
sign of eternity." With the former inter-
pretation it is explained of the portents of the
world (De Wette, Aeth.); with the latter
(Arm.) of the signs whence the future may
be known (Fritzsche). Neither of these views
is satisfactory. The Syr. (in v. 20) renders:
" there are manifest before Him all that come
into the world;" reading cb\S nnix TO for
a'piyn niX by. We are inclined to believe
that this emendation is correct.
19. He declareth.] Comp. Isa. xli. 22, Sec.
But it may be questioned whether the ori-
ginal should not have been pointed JTP, "he
knoweth," rather than l?Hi\
and revealeth the steps of hidden things.]
Perhaps " makes out the track," finds the
clue to. The " hidden things" are not neces-
sarily "the secrets of the Divine world-plan"
(Fritzsche).
21. He hath garnished the excellent works of
his wisdom!] See xvi. 27.
and he is from everlasting to everlasting.]
The MSS. vary between " who is," " and
while he is," " as he is." The first of these
is supported by the versions, but cannot be
right, since evidently the reference is to the
uniformity and perpetuity of nature, not to
the eternalness of God. Fritzsche therefore
adopts ecos for the Hebrew "li]J, in which case
the verse should have been rendered " and
they are still." We believe that either the
reading of S, as (" he has ordered them as they
are," i.e. in that arrangement in which they
abide), must be adopted, or else /cai eort, " and
they exist," must be read, ews being regarded
as having been interpolated from v. 22, of
which wy and 6V were further corruptions.
unto him.] More probably unto them.
may nothing be.] Rather, has nothing
been.
of any counsellor.] " Ad conservandam
earn molem" (Grotius).
22. Oh how desirable are all his works!]
x\va no.
and that a man may see even to a spark.]
Both text and interpretation are uncertain.
The reading rendered by the A. V. is that of
C. S. and a few other MSS. The other
reading, ws, gives practically no meaning.
Baduellus explains the former as signifying
that there is nothing, however small, not even
a spark, which does not give evidence of the
beauty cf creation ; since, adds Grotius, a
spark produces light and heat, both of them
" ad vitam et artes necessariae." ' Drusius
suggests as an alternative, " yet all a man can
see therefore is up to a spark," i.e. human
knowledge of creation does not extend beyond
a minimum. We can scarcelv believe that
V.
B.C.
cir. 200.
ch. 33.
23-25.] ECCLESIASTICUS. XLII. XLIII.
205
23 All these things live and remain of another : and who shall be
for ever for all uses, and they are all with beholding his glory ?
obedient.
24 s All things are double one
against another : and he hath made
nothing imperfect.
25 One thing establisheth the good
filled
B.C.
dr. 200.
CHAPTER XLIII.
I The works of God in heaven, and in earth,
and in the sea, are exceeding glorious and
wonderful. 29 Yet God himself in his power
and wisdom is above all.
the original was rightly translated. A hint,
however, of the true text is probably preserved
in the alternative reading <us-, introducing an
exclamatory clause, parallel to the first ; HJD1
ri1X-r? DV, " and how sparkling (or
' brilliant," Ezek. i. 7) are they to look
upon." " Sparks " was a false punctuation of
the second word; o-n-ivdqpes of MS. 106 is
probably the true reading in the Greek.
23. Cp. xxxix. 17.
24. = xxxiii. 15.
imperfect] Rather, failing. Heb. ^Dl
(cp. Syr.), otiosus, in Rabbinic usage fre-
quently in the sense of " idle," " void ;" cp.
Lat. vacuus.
25. One thing establisheth the good of
another.] Syr. " this with this in pairs."
CHAPTER XLIII.
Before giving an outline of this chapter,
we have to remark that we can only do so in
regard to its present Greek form. In the Syr.
the text ceases with v. 12 (indeed, the two
previous verses also are wanting or defective).
We will not offer any conjecture as to the
reason of this remarkable omission. But we
have no hesitation in expressing our belief
that the present Greek text does not faithfully
represent the Hebrew original, but has been
modified in a Hellenistic sense by the younger
Siracide. As a special instance of this we
refer to the purely Hellenistic sentiment in
t\ 27 b, which is certainly a spurious addition.
In the Greek text the chapter continues
the previous argument, and that in a manner
and language which almost reaches the sub-
lime. Th e theme is Creation : heaven, earth,
and sea, as shewing forth the glory of their
Maker. This, in five stanzas, to which a
sixth is added in praise of the great Creator.
Each of the first five stanzas refers to some
department of God's works, and closes with
a kind of eulogy (in stanza i. v. 5 ; in stanza ii.
v. 10; in stanza iii. v. 12 b\ in stanzas iv.
and v., which are conjoined, v. 26). The last
stanza (vi.) forms a great eulogy. In general
we mark in the first five stanzas two divisions :
things in heaven the first three stanzas ;
and things on earth stanzas iv. and v. A
symbolism seems to attach to the number
of the verses in each part. The first part
consists of 5 + 5 + 2 verses in all twelve
(the symbolical number of Israel), and de-
scribes things in heaven. The second part
consists of fourteen verses ten (the number
of the world) for earthly phenomena, and
four verses for those in the sea, while the
grand concluding eulogy (in stanza vi.) con-
sists of seven verses, which is the covenant-
number.
The first stanza, with its concluding eulogy,
treats of the sun (i"v. 1-5). The second
stanza, with its eulogy {yv. 6-10), is devoted
to moon and stars. Here we may note some
remarkable Rabbinic parallels as set forth in
Ber. R. (the Midrash on Gen.), par. vi. We
mark especially the designation of the moon
as " an indication of times " the Jews cal-
culating the year by the moon and "the
sign of feasts," the festal calendar being
arranged according to the moon. Further,
if, as we believe, the concluding words of v. 6
(arj/jLelov aicovos) should be translated " an
everlasting sign " (not " sign of the world "),
we have here another Rabbinic parallel, since
calculation by the moon was regarded as a dis-
tinctive sign of and for Israel, whereas the sun
served as the distinctive sign for the Gentile
nations who calculated by it. Manifold and
very curious is the application made of this
notion in the Haggadah. Thus the obscura--
tions of sun or moon were supposed to have
each a special significance. Similarly, as the
sun is in the sky only by day, but the moon by
night and day, so the Gentiles had only part in
this world, but Israel in this and the next ; and
again, as when the light of the sun sets that of
the moon grows and spreads, so would it be
in regard to the night of the Gentiles and the
light of Israel. In fact, the constant renewal
of the moon was an emblem of the constant
renovation of Israel. Lastly, as regards the
allusion in v. 8 to the attending " camps " of
the stars (see note on that verse), we recall
the Rabbinic legend, that because the moon
had humbled herself to rule only by night
God had appointed the stars to attend and
accompany her, both when she rose and when
she went down.
The third is a brief stanza about the rain-
bow (yv. 11, 12), and serves as transition
from objects in heaven to phenomena affecting
earth, which are referred to in stanza iv.
(yv. 13-22), while the fifth and closely-allied
stanza (yv. 23-26) is devoted to those pre-
2o6
ECCLESIASTICUS. XLIII.
[v.
-7.
b. c. '"T^HE pride of the height, the clear
JL firmament, the beauty of hea-
ven, with his glorious shew ;
2 The sun when it appeareth, de-
claring at his rising a marvellous
Or
esse! "instrument, the work of the most
High:
3 At noon it parcheth the coun-
try, and who can abide the burning
heat thereof?
4 A man blowing a furnace is in
works of heat, but the sun burnetii
the mountains three times more ;
stayeth
Ids course.
breathing out fiery vapours, and B. C
sending forth bright beams, it dim- '!l!!
meth the eyes.
5 Great is the Lord that made it ;
and at his commandment !l it run- i; Or, h
neth hastily.
6 " He made the moon also to Gen. 1
serve in her season for a declara- p*'_ *,
tion of times, and a sign of the x 9-
world.
7 ^From the moon is the sign of * Exod.
feasts, a light that decreaseth in her
perfection.
sented by the sea. The concluding (sixth)
stanza (yv. 27-33) is> as already stated, a
grand eulogy. As concluding the Chokbmah
utterances, it appropriately closes with a
reference to it (v. 33^).
1. It would be difficult to improve on the
Authorized Version here.
The pride of the height.'] The three mem-
bers of this verse are apparently to be regarded
as co-ordinate, the whole sentence being
either exclamatory, or explanatory of the
"glory" of xlii. 25 b. Grotius and Fritzsche,
however, make " the pride of the height "
predicate and the rest of the verse subject.
The Copt, renders : " the boast of the height
of the purity of the firmament."
2. The sun when it appeareth, declaring at
his rising.'] Some object is wanted for ' de-
claring," which Fritzsche re-translates "ISD'O.
Grotius read iv ev86^<o for eV e'o8w, with
Co., interpreting this, "telleth of the glorious
one ; " the Aeth. seems to have had some
similar reading, which cannot be right.
Perhaps the original for "13DD had some
derivative of ~)Q', meaning either " beautiful "
or " shining," Arab, .sun and Jun\ (used
especially of the dawn to translate PU3 by
Jewish- Arabic commentators).
a marvellous instrument?] " A master-
piece."
3. At noon.] Lit. at the noon there-
of, i.e. caused by it.
The second clause is from Ps. xix. 7.
4. A man blowing a furnace is in works
of heat.] "Is" should be omitted. The
sentence will then mean: A man blowing
a furnace in works of heat [produces
great heat]. But this sense is not satisfactory,
for it is much more natural to compare the
sun with the furnace than with the man who
blows it. Syr. " more than the furnace which
blows in the work of the smith ; " and this,
there is reason to believe, represents the
original, except that " blows " should rather
have been rendered " which is blown,"
"fanned" (rlB3D); and "the work of the
smith " perhaps by " in the workshop (officina)
of the smith." Kavfiaros for ^aXicdus is
probably due to Kavparos in v. 3. Grotius
wished to read ivepyos KavfxciTos, " produces
heat," which the Aeth. apparently translates.
breathing out fiery -vapours?] Heb. perhaps
ITD*, for which the Syr. would appear to
have read IITQ, " his ashes."
5. and at his commandment it runneth
hastily.] The other reading, " it stoppeth "
(a few Greek MSS. and S. H.), is merely a
transcriber's error.
6. He fnade the moon also to serve in her
season.] The reading here translated is found
only in 248, Go. The other MSS. read " and
the moon in all things for her season," in
which " in all things " has no obvious meaning.
Syr. : " the moon, too, standeth for a time."
From this it seems clear that Grabe rightly
emended <rV ardcrei for iv nam, " the moon
is at her station at her season," viz. at night
(Grotius).
for a declaration of times.] The calendars
of the ancient nations were lunar; compare
the Greek phrase Kara a-eXrjvrjv ayeiv ras
I'lfiepas. But the special reference here is to
the Jewish calculation of time (see introd.).
and a sign of the world.] Compare xlii. 18.
Rather, an everlasting sign. So also the
Syr., S. H., Copt, Gutmann. This is the
natural interpretation of the words. Fritz-
sche's explanation, " a sign of the future,
whence the future may be known," cannot be
adopted.
7. the sign of feasts.] E.g. the Passover.
a light that decreaseth in her perfection?]
I.e. "after the full moon" (Fritzsche). The
expression reminds us of Job xxvi. 10,
TC'n Dy 11K IV^ri iy. We should expect
a different phenomenon from that men-
8-I4-]
ECCLESIASTICUS. XLIII.
207
B. C
cir. 200.
8 The month is called after her
fl^ 1 ' name, increasing wonderfully in her
changing, being an instrument of
the armies above, shining in the fir-
mament of heaven ;
9 The beauty of heaven, the glory
of the stars, an ornament giving light
in the highest places of the Lord.
10 At the commandment of the
Holy One they will stand in their
order, and never faint in their
watches.
11 c Look upon the rainbow, and
praise him that made it ; very beau- B. c.
tiful it is in the brightness thereof.
12 It compasseth the heaven a-
bout with a glorious circle, and
the d hands of the most High have d isai. 4 o.
bended it. I2 ' &c "
13 By his commandment he mak-
eth the snow to fall apace, and
sendeth swiftly the lightnings of his
judgment. 'Deut.28.
14 Through this ''the treasures]^ g 22
are opened : and clouds fly forth as p s- 135- V
r 1 Jer. 10. 13.
fowls. & SI . l6 *
tioned in 8 b to be described here ; and indeed
the particular phenomenon which gave the
sign of the feast, viz. the moon being full.
If this was represented by the Aramaic "ID J,
both the Greek and Syriac renderings could
be easily accounted for.
8. The month is called after her name, in-
creasing wonderfully in her changing.] The
tirst clause should be in brackets, since the
second clearly refers to the moon, not to the
month. The verse is thought to have referred
to the Hebrew Uy and rTV; the latter being
the older and more poetical word for the
" month," whereas KH'n was the ordinary
word. The Greek /x?)i/ and ^vq are com-
parable ; Drusius observes that the same
remark holds good of the Flemish and
English words. It does not, however, apply
to the Aramaic and Syriac languages ; whence
the verse has been used to prove that the
Siracide wrote in Hebrew. [Nevertheless
the above interpretation is not free from diffi-
culty. The original of the verse, as the
consensus of Gr. with Svr. shews, must have
been either \OW2 Kl n rTV or 1DBO KIM EHf"!,
either of which would be an unnatural way
of expressing the sentiment in the text';
meaning properly "the month" or "the
moon is like its name," in some particular
to be further explained. If the original con-
tained the latter of the two words suggested,
it should probably have been pointed 5>*7n
" He (or, as we say, she) is new, as his name
(new moon, t^Hh) implies." The last clause
of the former verse will then have referred to
the full moon, and this to the new moon,
while the next clause of this verse refers to
its divers phases.]
an instrument of the armies above.] Rather,
of the camps. Fritzsche accepts the in-
terpretation of Grotius, "a beacon," i.e. a
general signal in accordance with which the
armies direct their movements. Comp. here
also the Jewish legend, referred to in the
introd.
A full stop should be placed at the end of
this verse. The next refers to the stars.
9. in the highest places of the Lord.] Some
MSS. and Versions have: "in the highest
places Lord."
10. they will stand.] Rather, they stand.
in their order.] Heb. Dt32ti*D3, rite.
and never faint in their watches.] Better
Greek would have been KaraXvo-coai ras 4>v\a-
k6s. Syr. " and change not in their courses."
This makes it probable that the original was
1S?JP (Isa. li. 20; misread by the Syr. )zbw),
with which the " courses " (DPPnXVlB ; per-
haps misread DiTmiVO) agree better than
the " watches " of the Greek translator. The
"courses" of the constellations are familiar.
The rest of this chapter is wanting in the
Syriac Version.
11. in the brightness thereof] Cp. Ezek. i. 2 8.
12. have bended it.] Perhaps have
stretched it, the metaphor having changed.
13. By his commandment he maketh the snow
to fall apace.] The sentence is inelegant if
the subject be God (Grotius), but we cannot
well supply " the sky " with Drusius. The
Aeth. would seem to have read x i < v -> " the
snow pours down ;" Fritzsche's suggestion
that the verbs were used intransitively in the
original is, however, simpler. The mention
of snow itself in this place is rather surprising.
the lightnings of his judgment.] Cp. Ps.
xviii. 15, &c.
14. Through this.] Perhaps p *?$, "for
this purpose."
treasures.] The storehouses in which the
biblical poets figuratively represent hail, snow,
&c.,as piled up; see especially Job xxxviii. 22.
fly forth as fowls.] Compare the phrase
of Aeschylus, XevKomtpoi. vi(pu8(s.
208
ECCLESIASTICUS. XLIII.
!> i5-
-22.
B. C.
cir. 200.
R'Or, to
groan as
a woman
in her
travail.
15 Bv his great power he malceth
the clouds firm, and the hailstones
are broken small.
16 At his sight the mountains are
shaken, and at his will the south
wind bloweth.
17 The noise of the thunder mak-
eth the earth " to tremble : so doth
the northern storm and the whirl-
wind : as birds flying he scattereth the
snow, and the falling down thereof
is as the lighting of grasshoppers :
18 The eye marvelleth at the
beauty of the whiteness thereof, and
the heart is astonished at the raining
of it.
19 The hoarfrost also as salt he J*, c.
poureth on the earth, and being con- cir i^'
gealed, ' it lieth on the top of sharp " 0r >
Stakes. the point
20 When the cold north wind "(takes.
bloweth, and the water is congeal-
ed into ice, it abideth upon every
gathering together of water, and
clotheth the water as with a breast-
plate.
21 It devoureth the mountains,
and burneth the wilderness, and
consumeth the grass as fire.
22 A present remedy of all is a
mist coming speedily : a dew coming
"after heat refresheth. the heat.
15. On the one hand, the light and elastic
particles of cloud are combined into heavy
masses ; and, on the other, solid blocks of ice
are splintered into hailstones.
16, 17. These verses have become dis-
arranged in most of the MSS.; the original
order ija, 16 a, 16 b, 17 b must be restored
from MSS. 23, &c, S. H., and Copt. Accord-
ingly we arrange them as follows :
17 a. The noise of the thunder tnaketh the
earth to tremble.'] See margin.
16 a. at his sight the mountains are shaken.]
Cp. Ps. 1. 2, &c. If the original was lJJ'Sin,
it may have signified "at its flashing " {i.e. the
lightning): cp. Job xxxvii. 15.
1Gb. and at his will the south wind bloweth.]
JDTI, Ps. lxxviii. 26.
17 b, &c. so doth the northern storm and the
whirlwind.] Perhaps the original order was
mjJDI H31D }1QS DJ, "so too the north wind,
storm and whirlwind." The variation of ex-
pression in the text is an ornament of Greek
rather than of Semitic poetry.
as birds flying.] Rather, "alighting;"
deponens ad sedendum, Lat.
he scattereth.] Heb. pyi, perhaps here used
intransitively, as in Hos. vii. 9. This will
.accord better with the simile.
lighting of grasshoppers.] More probably,
"of locusts," as the ancient versions render
it. For " lighting " we should perhaps sub-
stitute "encamping;" Heb. m (Ex. x. 14).
The point of comparison lies in their " cover-
ing the eye of the whole earth" (Ex. x. 5).
The simile is a familiar one in Scripture.
18. at the raining of it.] " Solent enim
viatoribus visum adimere" (Grotius). This
is not more probable than Fritzsche's render-
ing, " at the moisture of it." Raining and
snowing are, often confused by the ancients
(see Tafel on Pindar, ' Olymp.' p. 403), but
here some quality of the snow which occa-
sions fear is required. Perhaps the other
sense of the word lDCJ, " its body," i.e. nature
(in Aramaic), was intended.
19. it lieth on the top of sharp stakes?] The
marginal rendering must here be substituted.
Aeth. "it splits like sharp crystal." For
"stakes" we should also substitute thorns.
20. Comp. Prov. xxvii. 16, LXX. (Fritz-
sche).
upon every gathering together?] HJpO, Isaiah
xxii. 1 1 ; the torrents would not freeze.
and clotheth the 'water?] Lit. and the
water puts on as it were a breast-
plate. A jingle may have been intended
between }V1B> and HX* if the latter (Aramaic)
verb was used for " resteth." QJopat- and
lorica are frequently used of any "coating;"
loricatio in Vitruvius is the plastering of a wall.
21. It devoureth the mountains?] " Aufer-
endo virorem " (Grotius).
22. A present remedy of all is a mist coming
speedily.] " Present " and " coming speedily "
represent the same word. If the Hebrew was
mriD "PDH NB*1D, it should probably have
been rendered "a mist quickly healeth all."
a dew coming after heat refresheth.] If the
Greek be here correct, it is clear that a verse
or clause must have been lost in which the
heat was mentioned. This is practically the
view of Gutmann and Fritzsche, who refer
v. 21 to the effects of the hot wind. The
language there used agrees well with the
effects of the DHp or Kavo-av, elsewhere de-
scribed ; see Gen. xvi. 6 (" burnt by the east
wind"), Ezek. xvii. 10, &c. Nevertheless,
the phrase dnavTuxra dno kciiktcovos, mpD J/JS,
must almost necessarily have meant " coming
from the east:" "dew" then means "rain,"
V. 2
3i.]
ECCLESIASTICUS. XLIII.
209
B. c. 23 By his counsel he appeaseth the
or^oo. j ee p^ an j pianteth islands therein.
f Ps. 107. 24 f They that sail on the sea tell
of the danger thereof: and when we
hear it with our ears, we marvel
thereat.
*Ts. 104. 25 s For therein be strange and
wondrous works, variety of all kinds
of beasts and whales created.
26 By him the end of them hath
* Col. 1. prosperous success, and h by his word
all things consist.
ch. 42. 27 We may speak much, and * yet
come short : wherefore in sum, he
is all.
28 How shall we be able to mag- B.C.
nify him ? for he is great above all C1 L!! 0,
his works.
29 k The Lord is terrible and * Ps - 96- 4-
very great, and marvellous in his
power.
30 When ye glorify the Lord, exalt
him as much as ye can ; for even
yet will he far exceed : and when
ye exalt him, put forth all your
strength, and be not weary ; for ye
can never go far enough.
31 / Who hath seen him, that he 'Ps. 106.2
might tell us ? and who can magnify &5. n 3 7
him as he is? &6 * 46 -
1 8.
and the description is continuous from v. 20.
" Refresheth" should rather have been: which
refresheth. The ancients believed that
snow must be followed by rain within a
definite period: see Herod, ii. 22; Aristoph.
* Vespae,' 260.
23. he appeaseth the deep.~] "The deep
subsideth," according to a few MSS.
and planteth islands therein?^ This would
seem to refer to the sudden emerging of
islands, due to submarine motions ; of which
it is surprising that our author should have
known. Grotius would have altered the text,
so as to make it mean " et si qua est in mari
insula, plantas profert ;" plainly not a fortunate
suggestion. The* word D ,3 V is rendered
" islands " by the Pesh. in Ps. Ixxii. 9, and a
similar rendering is given theword D'H'V by the
LXX. of Isa. xlv. 16. The former word we
believe to have been used in this place : "and
he planteth her with ships." This, both
on account of the next verses and because the
appearance of ships rather than that of islands
on the sea is the natural consequence of a
calm. The word vi'icrovs, " islands," is here
preserved only by some " interpolated" MSS.,
and the Lat. and S. H. versions. All the old
MSS., with the Aeth. and Copt., shew the
corruption 'Irjaovs, " and Jesus planted her."
24. Cp. Ps. cvii.
the danger thereof} It is not clear what
the original can have been : " terror " was
perhaps meant.
25. 'whales created.} The words must
rather have meant "the [marvellous] creatures,
whales." Compare the ordinary Greek idiom
XPW a Qrjpiov, 8cc.
26. By him the end of them hath prosperous
success.] The best authorities here have :
through him prosperity is the end
thereof. The interpretation of the clause
ApOC Vol. II.
will vary according as it is supposed to refer
to the immediately preceding verses, or to
those which follow (see the introd.). The
former was the view of the Latin translator,
confirmatus est itineris finis (reading bhav for
avrov ?) ; the latter, however, is more pro-
bable, if we compare the second clause. We
would suggest that the clauses should be
inverted, and that in the first euoSot should be
read for evotiia, with MS. 248: " By his word
all things consist ; and by it he maketh the
extremity of them (= the totality, D"Sp) to
prosper."
27. and yet come short, .] Rather, and we
shall never attain thereto, J*B>J \s>.
wherefore in sum, he is all.'} Rather, and
the sum of the matter is: He is all.
This clause is evidently a spurious Hellenistic
addition by the younger Siracide (see the
introd.).
28. How shall <we be able to magnify him f]
Lit. In glorifying him how shall we
succeed?
he is great.} Lit. the one who is great.
The original, however, VB>]7 ^>3 ^Uil,
would probably mean " the greatest of all his
works" (Ewald, ' Lehrb.' 313).
29. From Ps. xcvi. 4.
30. When ye glorify.} Rather, Glorifying.
exalt him as much as ye can.} It is pro-
bable that " him " was not the object of this
clause, but " your powers " (D31X0 ?) or
" your voices."
be not iveary ; for ye can ne-ver go far
enough.} Apparently a play on the words
31. Who hath seen him.} The passage from
St. John cited in the margin is in a very
different context, and this question is here
P
2IO
ECCLESIASTICUS. XLIII. XLIV. [v. 32-1.
B.C.
cir. 200.
32 There are yet hid greater things
than these be, for we have seen but
a few of his works.
33 For the Lord hath made all
things ; and to the godly hath he
given wisdom.
CHAPTER XLIV. b.c.
cir. 200.
I The praise of certain holy men : 16 of 'Enoch,
17 Noah, 19 Abraham, 22 Isaac, 23 and
Jacob.
LET us now praise famous men, The praise
and our fathers that begat us. fathers.
unnatural, if not improper
original was HX1
the whole of his work
, " who
Probably the
hath seen," viz.
32. Cp. xvi. 21.
33. ivisdom.~\ I.e. only the few are privi-
leged to obtain any insight into these things.
CHAPTER XLIV.
From praise of the Creator the writer pro-
ceeds to that of the most prominent and dis-
tinguished of His people. Yet here also the
object is not merely, nor mainly, praise of the
heroes of Jewish history, but rather praise of
God in them and for them. The chapter
naturally arranges itself in four stanzas. In
the first (yv. 1-7) the writer indicates that
his main object is to praise the God who had
bestowed manifold and divers gifts upon men
for the good of His people. The description
of these varied gifts and administrations is here
general, the object being to shew that they all
came from God and all served for the public
good. In the second stanza (yv. 8-15) he
proceeds to shew that there was another class,
by whom also God was praised and whom
He had raised up, although they had not
occupied public or prominent positions, and
their name and fame had not been preserved.
Yet they also had their reward and their
memorial. The latter consisted in their own
happiness and peace unto death, and after it
in the children and the good name which they
left behind them. Once more we notice here
a melancholy absence of all idea of another
life (see especially v. 14). The stanza might
be thus summed up: Not all can be famous,
but all may be good ; and, if so, they will be
useful, happy, enduring, andof blessed memory:
useful in life and after death.
The third stanza (yv. 16-18) begins the
praise of individuals by name. In the Greek
text this embraces Enoch and Noah. But it
deserves special notice that the verse about
Enoch {v. 16) is omitted in the Syr. Version,
which in this is followed by the Arabic. On
examining the Greek text, we find that it
bears traces of Jewish tradition. On com-
paring LXX. Gen. v. 24 with Ecclus. xlv. 16a,
we observe that while in the main the words
of the LXX. are retained, there are also notable
alterations. The LXX. has [we italicise the
words used in common in the LXX. and in
Ecclus.] : " And Enoch pleased God [the
Lord] well, and he was not found because
[these words are omitted in Ecclus.] God
translated him" where Ecclus. has: "and
he was translated." These alterations and
omissions are very important, as they seem to
avoid the biblical doctrine of Enoch's trans-
lation (to heaven) by God (Ecclus. omits " he
was not found because," as well as the notice
that God translated him). [We mark that
Heb. xi. 5 reproduces the LXX. : see Delitzsch
ad loc.~\ Nor is this modified by Ecclus. xlix.
14 (where the Alex, however reads, not
dveX-qtydr), as the Vat., but ^Tfrddr] as in
xliv. 16). Now it is quite true that the
Rabbis, chiefly in connexion with the Chris-
tian controversy, not only controverted the
ascension to heaven of Moses and Elijah
(Sukk. 5 a), but that the Midrash (Ber. R. 25)
maintains that Elijah had died [this expressly,
and also implicitly by interpreting the np? of
Gen. v. 24 by the use of the same word in
Ezek. xxiv. 16]. The Targum Onkelos boldly
puts : " because God made him to die " [so
the correct text, ed. Berliner]. At a later
period the Targum Pseudo- Jon., however, not
only taught Enoch's ascension to heaven, but
represents him there as Metatron, the highest
of Angels, while, on the other hand, the so-
called Jer. Targ. again omits all this. This
latter may be regarded as the Palestinian
current of opinion. Perhaps little intrinsic
value attaches to the allegorisms of Philo,
who makes the translation of Enoch the
symbol of a change from a worse and blame-
able to a better mode of life ('de Abrah.'
3), or from the domination of the body to
the rule of the soul, and at the same time also
the forsaking of the many for the solitude of
meditation ('de Praem. et Poen.' 3 as
regards solitude and meditation, ' de mutat.
nom.' 4).
It results that Philo (like the majority of
the Rabbis) not only ignored (if not expressly
denied) the ascension of Enoch, but that,
like Ecclus. xliv. 1 6 b, he represented him as
" an example of repentance " as one who
had changed from a worse to a better state.
But this also accords with Rabbinic tradition.
According to Ber. R. 25, he had been reckoned
among sinners; was by turns wicked and
pious 1 ; and God had said that if he continued
in his piety, He would take him out of the
world. Whatever, therefore, may be said
about the ascension of Enoch (on which
V. 24-]
ECCLESIASTICUS. XLIV.
211
B. C.
cir. 200.
2 The Lord hath wrought great derstanding, and declaring prophe-
glory by them through his great cies :
power from the beginning. 4 Leaders of the people by their
3 Such as did bear rule in their counsels, and by their knowledge of
kingdoms, men renowned for their learning meet for the people, wise
power, giving counsel by their un- and eloquent in their instructions :
B.C.
cir. 200.
opinions varied at different times), Philo's
idea about Enoch's repentance seems grounded
on Jewish tradition. [It need scarcely be said
that, with his peculiar views, Philo could not
have believed in any real ascension of Enoch,
any more than the Son of Sirach, who
studiously ignores another life.] So far then
from Ecclus. xlv. 16 being a spurious verse
(as Frankel supposes, ' Einfl. d. Palastin.
Exeg.' p. 44, note e), it accords alike with
Palestinian and Alexandrian notions, and there
is not any reason why the older Siracide should
not have written, and the younger Siracide
translated, this verse but quite the opposite.
For its omission in the Syr. translation, we
account on the ground that the verse would
appear to the Christian translator inconsis-
tent with Old but especially with New Testa-
ment teaching, and that it might deprive
Christians of a powerful argument for the
Resurrection and Ascension of Christ. That
it was used by Christians in that sense, is
expressly stated in the Jewish Midrash. [We
cannot help suspecting that similar motives
prompted what seems to us the more emphatic
wording of v. 2 1 b in the Syr.] Lastly, we
notice with pleasure in the reference to Noah
the absence of the later repulsive Rabbinic
legends.
The fourth stanza in ch. xliv. {nrv. 19-23)
treats of the Patriarchs : Abraham, Isaac, and
Jacob. Here also we mark the absence of
later Rabbinic legends. Again, it is instruc-
tive or at least should be so that, contrary
to the confident assertions of a certain school
of modern critics, Gen. xxii. 18 was under-
stood by the younger Siracide (who presum-
ably knew Hebrew) as by the LXX. to mean :
" in thy seed shall all the nations of the earth
be blessed" and not "with thy seed shall
they bless themselves." Indeed, not improb-
ably the younger Siracide here quoted from
the LXX.
1. that begat us.] Rather, in their
generation; in chronological order.
2. The Lord hath wrought great glory by
them.] The last two words are not found in
the best MSS. From the Syriac we learn
that the original had Dr6 JflJ, which the
Syr. pointed JFIJ, "let us give," the Greek
2HP[X] JfO; but which should have been
pointed ]fl3, " was given."
through his great power from the begin-
ning^ "His great power" in the Greek is
dependent upon " hath wrought ; " giving in
this context no very satisfactory meaning.
The Syr. has: " because all their greatness was
above the generations of the world." From
this it would appear that the original was
D/'l? riTJE -1^*73, "they were Greater than
t :'t ' * *~
the generations of the world ; " i.e. they were
eminent, conspicuous among them. The
first word was misread wli from ?~)} by
both ; the Syriac, " all [their greatness]," is
an acknowledgment that the pronominal affix
was in the singular.
3. First class of men of eminence.
Such as did bear rule in their kingdoms.']
It is a little remarkable that the complement
in all the other clauses in vv. 3, 4, is some
personal quality of the individuals praised.
Moreover the plural " kingdoms " is improper,
since reference is made only to the kings of
the united people, and then to those of
Judah. The clause is omitted in the Syriac.
Perhaps the author intended " by their coun-
sels," using "pD in the Aramaic sense.
giving counsel by their understanding.] From
the variations in the MSS., the original would
appear to have had the imperfect.
and declaring prophecies^] Lit. and hav-
ing declared by prophecies. The ori-
ginal had probably the perfect -ITiin (cf. Syr.),
and meant "they gave information by their
prophetic power." The Syr. renders: "they
declared signs by their prophetic power."
" Signs " reads like a mistranslation of ni*fiV>,
" coming events."
4. Second class : leaders and teachers.
Leaders of the people by their counsels^] Aeth.
' kings of the earth in their expeditions."
and by their knowledge of learning meet for
the people.] The Greek is here difficult and
certainly corrupt. For ypa/a/iarf las we should
emend -ypa/xfiareis-, from the Aethiopic and
Coptic versions ; and so Fritzsche sugeested.
The same is apparently supported by the Syr.
The original of this was either 'HOB* or *t33E?,
"judges of the people by their prudence."
A possible version of the uncorrected text is
that of Grotius, "and with wisdom [= pos-
sessed of wisdom] meet for the scribes of the
people."
P 2
212
ECCLESIASTICUS. XLIV.
[v. 5-
12.
b. c. c Such as found out musical tunes,
cir. 200. , , I,
and recited verses in writing; :
ditties. 6 Rich men furnished with abi-
lity, living peaceably in their habita-
tions :
7 All these were honoured in their
generations, and were the glory of
their times.
8 There be of them, that have
left a name behind them, that their
praises might be reported.
q And some there be, which have
22. no memorial; a who are perished,
as though they had never been ; and b. c.
are become as though they had never ^
been born ; and their children after
them.
io But these were merciful men,
whose righteousness hath not been
forgotten.
ii With their seed shall continu-
ally remain a good inheritance, and
their children are within the co-
venant.
12 Their seed standeth fast, and
their children " for their sakes. them.
(wise and eloquent in their instructions.]
Lit. in whose instruction were wise
words.
5. Third class : poets and composers.
found out musical tunes.~\ The word signi-
fies perhaps no more than " producing " or
" performing." The Syriac suggests that it
was the inventors of the instruments to
whom allusion was made.
and recited verses^] The difficult com-
bination " recited in writing " seems to have
led the Syrian to transfer "in writing" to
the next clause. " Verses " apparently repre-
sents DvfO ; for " recited " the comparison
of Greek and Syriac suggests that the original
was "HOK. Fritzsche regards this as an
allusion to the books of Job and Canticles.
6. furnished with ability. ,] Heb. perhaps
^n ^lOD (cp. Gen. xxvii. 37, t"Tni pi
VrODD), " well supplied with goods." The
reference might be to the Patriarchs (Bret-
schneider) ; more probably it is to the
wealthy landowners, the Naboths and Arau-
nahs, to whom incidental allusion is made.
in their habitations.'] Compare Dan. iv. 1.
7. and qvere the glory of their times .] We
have reason for believing (cp. Syr.) that the
original of the first clause would have been
translated literally, " all these there was
honour to them." The translator being unable
to paraphrase the second clause as he had
paraphrased the first, left it, somewhat care-
lessly, unaltered. He should have rendered
it, "and had boasting {i.e. magnificence) in
their days."
8. 9. Second stanza. Yet not all of these
became celebrated in after-times, nor had they
even their memorial preserved.
8. that their praises might be reported.']
Lit. that [men] might recount [their]
praises.
10. The difference is due to the use made
by them severally of their privileges; the
latter sui memores alios fecere merendo.
ivhose righteousness.] Lit. righteous-
nesses; i.e. righteous acts (Isa. lxiv. 5).
hath not been forgotten.] Grotius (wrongly),
" apud Deum scilicet."
11-13. With their seed shall continually
remain a good inheritance, <&c] There is some
confusion in these verses, which with the help
of the Syriac may be partly corrected, (a.)
Syr. " With their seed remaineth their for-
tune." We follow Fritzsche in believing that
" good " was a substantive in the original ;
this may have been mm or D21B. {b.) The
Syr. continues : " their root is to their children's
children." He read therefore DBH!? where
the Greek read (perhaps) nE5>l*. If we com-
bine these readings into DEn 11 , i.e. D-IEJHy these
will inherit them," eKyova avrwv will be intel-
ligible : " and their children shall inherit them "
(or "have inherited them"), (c.) The Syr.
proceeds: " In their covenant remaineth their
seed." This can be obtained from the Greek
by shifting a stop. The covenant which God
made with their fathers is extended by H im
to the sons ; and the covenant is called theirs,
just as the " covenant of Abraham," &c. is
spoken of. (d.) Gr. 12 b: " And their chil-
dren through them;" Syr. "and their
children's children in good works." It is
easy here to detect two readings D"Uy3,
"on their account," and D13V3, "in works;"
and we cannot hesitate to prefer the former.
It is possible that in (c.) " by their cove-
nant " would have been a better rendering.
(e) -v. 1 3 : " Their seed shall remain for ever."
Here we accept the emendation of the Syr.
"their remembrance," D"DT for DJDT. We
have heard enough in the previous clause of
the advantages enjoyed by their descendants.
The Syriac omits -w. 15 b, 16 ; the omission
of this mention of Enoch is not a little remark-
able, for it is the first time that he appears in
the character of prophet. See the introduction.
v. 1321.]
ECCLESIASTICUS. XLIV.
213
B.C. 1 ^ Their seed shall remain for
- ' ever, and their glory shall not be
blotted out.
14 Their bodies are buried in
peace ; but their name liveth for
evermore.
ch. 39. 15 *The people will tell of their
wisdom, and the congregation will
shew forth their praise.
16 c Enoch pleased the Lord, and
was translated, being an example of
repentance to all generations.
Gen. 6.9. 17 d Noah was found perfect and
righteous; in the time of wrath he
Oen. 5.
A-
:h. 49. 14.
lebr. 11.
c 7. 1.
lebr. 11.
was taken in exchange [for the
world ;] therefore was he left as a
remnant unto the earth, when the u. c.
flood came. ci Lf!-
18 An e everlasting covenant was e Gen. 9 .
made with him, that all flesh should ""
perish no more by the flood.
19 Abraham was a /great father / Gen. 12.
of many people : in glory was there | \
none like unto him ; & 17- 4-
20 Who kept the law of the most
High, and was in covenant with him :
he established the covenant in his s Gen. 17.
flesh ; and when he was h proved, he &' a '\
was found faithful. * Gen. 22.
21 Therefore he assured him by *'
an * oath, that he would bless the ' Gen - 2z -
nations in his seed, and that he would Gal. 3. 3.'
16. being an example of repentance?] As fully
stated in the introduction, Philo takes Enoch's
translation as symbolic of his change to a
better life; cf. Geiger, 'Urschrift,' p. 198.
The versions all alter this sentiment (except
Aeth.) : Lat. ut det gentibus poenitentiam ;
Copt. " an example of wisdom " (diavolas ?) ;
S. H. "to be an everlasting example" (with
MS. 253). On the whole subject comp. the
remarks in the introduction.
17. See the references.
he was taken in exchange [for the world].]
Lit. became a substitute; the Syr. and
Aeth. versions gloss as the A. V. He became
a substitute in the sense that his preservation
served instead of the preservation of the whole
world. This is more natural than to render
" he became the price of the salvation of the
world," with Grotius and Fritzsche ; giving a
sentiment which is doubly inaccurate. Never-
theless, we shall find occasion at xlvi. 1 5 for
supposing that the word fpn was used by our
author in its Arabic sense of " to leave be-
hind." He may have used a derivative here
also in the sense of " remnant," as Barhebraeus
suggests.
when the flood came.] The Vat. and some
other authorities have (corruptly) : " on this
account the flood came."
18. everlasting covenant."] For the phrase
comp. Ex. xxxi. 16.
no more.] Lit. not.
by the flood.] Rather, by flood.
19. a great father, fac] The author
would appear to have employed a schema ety-
mologicum, CPU pDH n~l *3K. 3*1 is omitted
(perhaps rightly) by Syr. The true etymon
is still obscure.
in glory was there none like unto him.] Lit.
not found. Syr. "there was no stain set
on his glory." This seems to point to two
separate readings, ?m3 NVD: tih and i&
10 }ni The latter expression occurs more
than once in this book, and is likely to have
been introduced here by the reminiscence of
those other passages.
20. and was.] Lit. became = entered
into (Syr.).
he established the covenant in his flesh.] The
subject is probably still Abraham. JV"D, as
Grotius observes, is a technical term for
" circumcision." But the probable occurrence
of that word in the preceding clause and the
jingle make it not unlikely that the Aramaic
Wp was here used : Wp D'pni. " Establish "
means here to " ratify," the sign in his flesh
being compared to the pillars on which treaties
were engraved by the ancients.
and when he was proved.] See Gen. xxii.
These " merits " of Abraham are largely
insisted on in the Jewish ritual.
21. he assured him by an oath.] Rather,
made good to him; and this is the
Hebrew sense of Q , pn and D*j?. This ex-
pression might be justified on the ground that
the promise of God is so sure as to be iden-
tical with its fulfilment. Nevertheless the
regular use of the verb D"p in Aramaic for
"to swear" (see Buxtorf, 'Lex. Rabb.' coll.
J 99 2 ) 3) together with the Syriac version
here, make it probable that the author meant
" swore him an oath." Compare v. 22.
that he would bless the nations in his seed.]
The best authorities have the passive, " that
all nations should be blessed." It is well
known that many modern critics make the
original mean "that all nations should bless
themselves by," i.e. in their blessings cite the
name of Abraham. See Edersheim's ' Pro-
phecy and History,' &c, p. 55.
214
ECCLESIASTICUS. XLIV. XLV. [v. 2.
B.C. multiply him as the dust of the earth,
l -J0' and exalt his seed as the stars, and
cause them to inherit from sea to sea,
and from the river unto the utmost
part of the land.
* Gen. 26. 22 x 'With Isaac did he establish
likewise [for Abraham his father's
sake] the blessing of all men, and the
covenant,
23 And made it rest upon the head b. c.
of l Jacob. He acknowledged him clT ^-
in his blessing, and gave him an 2 8 Gen ' 2? "
heritage, and divided his portions ; &23 - J 4-
among the twelve tribes did he part
them.
CHAPTER XLV.
I The praise of Moses, 6 of Aaron, 23 and of
Phinees.
as the dust of the earthy See Gen. xv. 5 ;
xxii. 17. Syr. and Aeth. "like the sand of
the sea," perhaps correcting from the above
passages.
exalt his seed as the stars.~\ The Aeth.
substitutes " multiply." The Syr. renders :
" that he would set his seed above all nations."
and cause them to inherit, <&'c] (Gen. xv. 1 8 ;
Ex. xxiii. 31 ; Deut. xi. 24 ; Josh. i. 4.) I.e.
from the Red Sea to the Mediterranean,
and from the Euphrates to the Arabian
deserts. These boundaries were attained
during the most flourishing period of Israel.
But the writer seems also to have had in
mind Ps. lxxii. 8.
22. did he establish.] I.e. " swear," D*j3 ;
v. supra. There is no reason for the brackets
in the A. V.
the blessing of all men and the covenant.']
There is some confusion in these verses.
The Syr. has: " and the blessing of all them
that went before rests upon the head of
Israel." The words " and made it rest " of the
next verse seem to represent the Heb. PIT.
This probably referred to Isaac and meant
"he transmitted it." The addition in the
Syriac would seem to be an interpretation of
the first word of v. 23.
23. And made it rest upon the head.] The
phrase is from Gen. xlix. 26; the author has
also in mind Gen. xlviii. 14. As Jacob repre-
sents the unity of the people, the blessing is
not conveyed to any single individual after
him.
He acknowledged him in his blessing.] Syr.
"whom he called my first-born Israel." It
seems that Him and rnb3, " birthright,"
have been confused ; nor can we doubt that
the Syriac in the main represents the true
tradition. Transposition ot letters is one of
the most familiar sources of corruption in
Semitic texts. The fact that the birthright
was assigned to Jacob is too characteristic
for our author to have passed over. inTD*l
n~lD23, or some similar phrase, corresponding
with the legal expression in Deut. xxi. 17,
TO' 1 "03H FIX '3, "he must recognise the
firstborn as such," was probably employed.
The subject is probably Isaac, not God.
and gave him an heritage^] Lit. in heri-
tage. Perhaps "he installed him in the
heritage." The Aeth. shews a reading, " the
inheritance itself;" the Syr., Lat., and one
Greek MS., " the inheritance," either of which
would be easier.
and divided his portions.] Fritzsche would
make this refer to the land.
CHAPTER XLV.
A continuation of the previous chapter.
The subjects of praise are Moses (vv. 1-5),
Aaron (vv. 6-22), and Phinehas (w. 23-25).
The chapter concludes with a brief address
to the high-priest then in office {v. 26). In
the first stanza (vv. 1-5) we mark the (per-
haps first) occurrence of what afterwards
became a usual mode of expression : " his
memory to blessing" (see note). It is not
easy to decide whether at any rate v. 2
does not contain an allusion to some of the
legends connected with the early history of
Moses (for a popular summary of them, see
B. Beer, ' Leben Moses ' [posthumous and
incomplete]). In stanza ii. (vv. 6-22) we
notice a greatly disproportionate length
and excessive abundance of detail, the more
remarkable from its contrast with the com-
parative brevity of the encomium upon Moses,
the great hero of Rabbinic conception and
legend. This led writers in various ages to
regard the author of this book as a priest
(see General Introduction). To us it rather
indicates that he wrote at a period when alike
the civil and spiritual power was in the hands
of the high-priest (the 7rpoa-TcxTT]s rov \aov).
The emphatic reference to the succession in
the high-priesthood seems (as explained in
the General Introd.) to indicate an allusion
to contemporary events. According to Jose-
phus, Simon L- whom he designates as
Simon the Just was succeeded not by his
son Onias (who was still a minor), but by his
brother Eleazar, and afterwards by another
brother, Manasseh. And it was only after the
death of the latter that Onias II. became high-
priest, being succeeded by his son, Simon II.
(For the various dates see Gen. Introd. II.)
As stated in another place, we regard Ecclus.
xlv. 25 as alluding to the long extrusion of
v- i 5-]
ECCLESIASTICUS. XLV.
5
B. C.
cir. 200.
Exod.
A
ND he brought out of him a
merciful man, which
favour in the sight of all flesh,
I Exod.
I 8, 9, 10,
jiapters.
found
even
a Moses, beloved of God and men,
whose memorial is blessed.
2 He made him like to the glori-
ous saints, and magnified him, so that
his enemies stood in fear of him.
3 By his words he caused the won-
ders to cease, and he made him
b glorious in the sight of kings, and
gave him a commandment for his b. c.
people, and c shewed him part of his CI LI!"
g ioi r- ; 4 E 6? d -
4 d He sanctified him in his faith- a Nu mb.
fulness and meekness, and chose him I2- 3-
out of all men.
5 He made him to hear his voice,
and e brought him into the dark ' Ex d -
cloud, and /gave him command- /Exod ,
ments before his face, even the law *9- ?
of life and knowledge, that he might 1, a.
Onias from the pontificate, due to intrigues
of the actual occupants of the office with the
Egyptian suzerains of Palestine. Similarly,
we consider -v. 26 as addressed to Onias II.
The political rule of Judaea was in his hands
(Jos. 'Ant.' xii. 4, 1), but to none of his
successors could such language as in v. 26
have been addressed (see the General Intro-
duction). On the bearing of all this upon the
question of the date of the original composition
of Ecclesiasticus, see the General Introduc-
tion. (For a brief summary of the history
of that period, see ' Life and Times of Jesus
the Messiah,' App. IV., vol. ii. pp. 668-670 ;
and for a detailed account, Herzfeld's' Gesch.
des Volkes Israel.')
1. And he brought out of him a merciful
man.'] Syr., Lat., Copt, and Aeth. connect
this with the last verse of the previous chapter,
and put the verb in the plural. The phrase
"and he brought out" is from Isa. lxv. 9.
whose memorial is blessed^ i"D"Q7 1J"DT,
an early case of this prayer, invariably attached
(usually in the abbreviated form b"1) to the
names of dead Israelites.
2. Hie to the glorious saints.] Lit. to
tie glory of the saints; "the angels"
(Grotius, Sec.) ; " the priests " (Fritzsche).
and magnified him, so that his enemies stood
in fear of him.] Lit. in the fears of
his enemies: "enemies" appears to be
a gloss, by the Syr. rendering "among the
timid." The original (DHnsn ?) meant
" with terror," and is rightly represented by
the Greek. This suggests doubts concerning
the originality of dyicav in clause 1, to which
the Syriac has nothing to correspond ; while
for "he likened" (IHOTl) it has "he raised"
O n ?TD- " He raised him high with glory "
was perhaps the original verse; the Syriac
"with blessings" (for "with glory") seems
to be an interpolation from the end of the
last sentence.
3. By his words he caused the wonders to
cease.] Lat. monstra placa-vit ; a phrase
taken very improperly from the Roman
religion. Grotius refers the words to the
wonders of the Egyptian magic ; Fritzsche
to the withdrawal of the plagues. The
words are too brief for the former interpre-
tation, while we should expect the perform-
ance of the miracles to be mentioned rather
than the withdrawal of them. The original
was probably rPSH, which may mean either
"he sent down" or "he caused to cease:"
the translator not surprisingly adopted the
wrong signification. The clause is omitted in
the Syr. Copt, and Aeth., "he performed:"
this may be either a liberty, or represent a
reading iiroirjae, which could have no claim
to originality.
he made him glorious in the sight of kings.]
Syr. " he made him to stand before the king."
"To stand before the king" is a Hebrew
phrase meaning " to be the king's minister "
(Gesen., 'Thes.,' col. 1039 a and iiiiZ>);
not quite an appropriate notion here, which
the Greek translator may have intentionally
avoided. The author's idea was probably
more similar to that of Ps. cxix. 46 or Isa. lii.
15. Yet "OS? is occasionally used in the
sense of inst'ar, " like ; " " and he established
him as a king " would here be very suitable.
and gave him a commandment for his people.]
The original, 1DJ> by lfnpB*l (cp. Syr.), pro-
bably meant : " he set him over his people."
part of his glory.] Most of the versions
obliterate the partitive genitive, which is here
highly significant.
4. He sanctified him.] B>*Tpn ; compare
Jer. i. 5. "In" perhaps means "on account
of" (Aeth.).
5. He made him to hear.] The privilege
given him above " all flesh " (Deut. xxxiv. 10).
The Syr. puts these words at the end of v. 3.
and gave him commandments before his face.]
Probably Vl*h fm, "and set before him."
The personal conference is sufficiently insisted
on in the previous clauses.
of life.] I.e. " which if a man do he shall
live " (Ezek. xx. 11) : compare Prov. vi. 23 ;
supra, xvii. 11.
2l6
ECCLESIASTICUS. XLV.
[v. 6-
-ii.
M
b. c. teach Jacob his covenants, and Israel
ir. 200. ... 1
his judgments.
Exod. 4. 6 He ^exalted Aaron, an holy-
man like unto him, even his brother,
of the tribe of Levi.
7 An everlasting covenant he made
AExod.28. w i t h h' im ^ an( j Ag a ve him the priest-
11 Gr.he hood among the people; 1! he beauti-
Messed. ec j hj m w ith comely ornaments, and
clothed him with a robe of glory.
8 He put upon him perfect glory;
1 Gr -, and strengthened him with "rich
ox.ins'tru- garments, with breeches, with a long
robe, and the ephod.
b. c.
cir. 200.
9 And he compassed him with
1 pomegranates, and with many gold-
en bells round about, that as he \f x ^'
went there might be a k sound, and * Exod.
a noise made that might be heard 28- 35-
in the temple, for a memorial to the
children of his people ;
10 With an holy garment, with
gold, and blue silk, and purple, the
work of the embroiderer, / with a ' Exod.
breastplate of judgment, and with 2 '
Urim and Thummim ;
1 1 With twisted scarlet, the work m
of the cunning workman, m with pre- 28, 17.
that he might teach, fee] Cp. Ps. xxv. 14 ;
and especially Ps. ciii. 7.
6. There is one word too much for the
rhythm: "he exalted," "holy," "his brother"
(cp. Ps. cvi. 16), are omitted by different
versions. The last of these, which is omitted
by the Syr., may perhaps be an interpolation.
" The tribe is mentioned here, being in the
case of Aaron of such importance" (Fritzsche).
7. he made with him.] See above, xliv. 21.
Our author gives Aaron a higher place than
the Pentateuch ascribes to him.
and gave him the priesthood among thepeoplei]
Syr. " he set him for the truth of his people."
This variation is curious, because it suggests
that our author made use here of a verv
decided Arabism, \OV HOS from HEX =
Arab, 'immatun, " priesthood," more familiar
in its derivative Imam (used by the Jewish-
Arabic commentators in the sense of " high-
priest"). The natural punctuation would
have been IIBtf, "truth;" and indeed the
Greek translator must have been following
some family tradition about the pronunciation
of this word, if our conjecture be correct.
he beautified him with comely ornaments^]
The marginal variant should have been " he
called him happy." This the Lat. and Aeth.
render " he beatified," while the Copt, bene-
Jicio linguae reproduces the Greek word.
That there must be a misreading or mis-
translation here seems clear, as is observed
by Fritzsche, who supposes that liTCS' was a
corruption for in~ITN\ "he girt him." The
Syr. renders : " and gave him." This points,
we believe, to an original 13"1^' 1 , which might
well have signified in the Aramaising dialect
of the time UTJ'K'', but actually meant 131^,
" and he gave him," from the verb 11E', used
by Isa. lvii. 9 with a similar construction, of
which mVJTI, " a gift," is a derivative.
clothed him.~\ Lit. girt him. Syr. " he
chose him with the sublimity of his glory."
We recognise the two meanings of DTIX,
"magnificence" and "robe;" if the Syr.
" chose " is not corrupt, it probably represents
a corruption, IIIT for "I JIT. "Magnificence"
is more suitable to this verse, since the gar-
ments are so fully described in what follows.
8. He put upon him perfect glory.] Syr.
" garments of purple : " apparently the original
had only rP3FI, "purple," very ignorantly read
^ :?}?> " perfection," by the Greek translator.
and strengthened him with rich garments.]
Lit. with vessels of strength. Fritz-
sche's ingenious suggestion that the Heb. had
P;tn, meaning " girt," is probably correct,
though not confirmed by the Syr. The re-
mainder of the verse seems correctly restored
by the same critic, TJ? v3X ty has not un-
frequently the meaning " magnificence."
It is not a little remarkable that the follow-
ing list of garments is omitted by the Syriac
translator. It seems natural to attribute this
to a wish on the part of a Christian trans-
lator or emendator not to enlarge on the
glories of the Jewish priesthood. But as we
miss in it the rhythm of the rest of the
chapter, it may be an interpolation.
9. The A. V., with S. H., seems rightly to
connect xP V(TO ' l s with "the bells." On all
these see the various Bibl. Encyclopaedias.
that as he went there might be a sound.']
Rather, to give forth a sound: r)x fLV 1S
transitive.
and a noise made.] Rather, and to make
a noise.
in the temple^ An apparent (not a real)
anachronism.
for a memorial.] Meaning " for a reminder.''
10. breastplate of judgment.] Lit. a plat-
form of judgment. The reason of this
translation of the Heb. }CTI is obscure.
V. I
s 18.]
ECCLESIASTICUS. XLV.
217
28. ^6.
b. c. cious stones graven like seals, and
1^200. set .^ goJj^ the wor lc of the jewel-
ler, with a writing engraved for a
memorial, after the number of the
tribes of Israel.
12 "He set a crown of gold upon
the mitre, wherein was engraved
Holiness, an ornament of honour, a
costly work, the desires of the eyes,
goodly and beautiful.
13 Before him there were none
such, neither did ever any stranger
put them on, but only his children
and his children's children perpe-
tually.
14 Their sacrifices shall be wholly
consumed every day twice continu-
ally.
15 ^ Moses consecrated him, and
Numb.
28. 3, 4.
anointed him with holy oil : this was b. c.
. i_ 1 c;r - 2 -
appointed unto rum by an ever-
lasting covenant, and to his seed, so
long as the heavens should remain,
that they should minister unto him,
and execute the office of the priest-
hood, and q bless the people in his Numb.
' r 6. 23, 24.
name.
16 r He chose him out of all men r Numb.
living to offer sacrifices to the Lord, i 7 Sam. 2.
incense, and a sweet savour, for a a8 -
memorial, to make reconciliation for
his people.
17 * He gave unto him his com- s Deut - *?-
/ O ... io j II.
mandments, and authority in the & ai. 5.
statutes of judgments, that he should Mai 3 .' a',
teach Jacob the testimonies, and in-
form Israel in his laws. , XT ,
. . Numb.
18 * Strangers conspired together 26. 1.
12. wherein was engraved Holiness, ,] Ex.
xxviii. 36 has: "holiness to the Lord," which
Fritzsche thinks should be restored here.
The last words of the sentence (" the desires
of the eyes," &c.) may either refer to the
garments as a whole, or to that last mentioned.
13. any stranger^] I.e. " of another tribe,"
as S. H. paraphrases it.
14. Their sacrifices . . . wholly consumed^]
See Ex. xxix. 38, 39. As the chief part of
the daily worship in the Temple, our author
makes the daily sacrifices include all the
others. (Comp. Dan. viii. 11-13; xi. 31;
xii. 11.) The substantives from the verb
okoKavrovv are common in the LXX. ; the
verb itself is very rare.
15. Moses consecrated him.'] Lit. filled
his hand, IT K70, from Ex. xxviii. 41;
on the import of this expression, see the
Commentaries. The Syr. renders: "placed
his hand upon him ; " a phrase that is used
of the consecration of Joshua (Num. xxvii.
18), but not of Aaron. On the later use of
the PD'CD in the designation to the Rabbinic
office, see ' Life and Times of Jesus the
Messiah,' ii. p. 382. We can scarcely fail
to see here a trace of the Syrian's Christianity.
anointed him with holy oil.] Ex. xxix. 7.
Did our author know of the anointing of
Aaron only ? On this question see Dillmann
on Lev. viii. 12.
this was appointed unto him by an everlasting
covenant.] Rather, this became for him
an everlasting covenant.
so long as the heavens.] *ID*3 (Syr., Lat.)
was a better reading than ^H (Gr.).
minister unto him.] 1? T\"W7 ; the Levites
" ministered " to the priests.
and execute the office of the priesthood.]
Ex. xxviii. 41, 43, &c. The Syr. omits these
words.
and bless the people.] Num. vi. 23. Aaron
and his sons are commanded to do this.
16. The position of this verse compared
with the last clause of 14 is curious; how-
ever, accurate order is not a characteristic of
our author.
out of all men living.] *n ?3, Gen. iii. 2 r
= every man. In the passage cited the
phrase is clearly intended as an idiom.
for a memorial.] I.e. " for a burnt offer-
ing :" see Lev. xxiv. 7, &c.
for his people.] " Thy people," most MSS.
and Copt. ; "all Israel," Syr.
17. He gave unto him his commandments.]
The best MSS. (except S) give " He gave
unto him in His commandments ;" and this
seems to be the original reading, although
the Syr. favours the A. V. The author
meant that God gave Aaron this authority
(X'pn) by committing unto him the thorah.
in the statutes of judgments.] Lit. in the
covenants of judgments: v. ad sup. xxxviii.
43. The Syr. varies here as there.
The last clauses are omitted by the Syr.
(See note on v. 8.)
inform.] Lit. to illuminate, = "PNn?,.
which however is rare and late in this con-
struction. See Ps. cxix. 135.
18. Strangers conspired together.] I.e. per-
sons belonging to different families. In Num.
xvii. 5 "IT "K is explained to mean : " not of
2l8
ECCLESIASTICUS. XLV.
[v. 1923.
B.C.
cir. 200.
" Numb.
17. S.
* Numb.
18. 12, 13.
against him, and maligned him in the
wilderness, even the men that were
of Dathan's and Abiron's side, and
the congregation of Core, with fury
and wrath.
19 This the Lord saw, and it dis-
pleased him, and in his wrathful
indignation were they consumed : he
did wonders upon them, to con-
sume them with the fiery flame.
20 u But he made Aaron more
honourable, and gave him an heri-
tage, ^'and divided unto him the
firstfruits of the increase ; especially
he prepared bread in abundance :
21 For they eat of the sacrifices B.C.
of the Lord, which he gave unto him Clr j_^-
and his seed. *iCor. 9 .
22 z Howbeit in the land of the * Numb.
people he had no inheritance, neither c eu \' I2 .
had he any portion among the people : "
for the Lord himself is his portion
and inheritance.
27 "The third in glory is Phinees Numb -
J O J 25. II, 12,
the son of Eleazar, because he had 13.
zeal in the fear of the Lord, and g 4 .
stood up with good courage of
heart when the people were turned
back, and made reconciliation for
Israel.
the seed of Aaron." Fritzsche's conjecture
that the author wrote DHT, " wicked men "
(cp. Num. xvi. 26), is not confirmed by
the Syr.
and maligned] = and envied, 1XJp ,, 1, of
Ps. cvi. 16.
the men that were of Dathan's and Abiron's
side.] Heb. *tMN (Gesenius, ' Thes.' p. 85^),
very happily rendered by this Greek idiom,
which does not imply necessarily more than
the people themselves.
and the congregation of Core.] Omitted in
Ps. /. c. and in Deut. xi. 6.
nvithfury and wrath.] One of these words
is sufficient for the rhythm, and only one is
offered by Syr. and Lat. Cp. Num. xvi. 13
sqq.
19. and it displeased him.] Lit. and he
was not pleased. Syr. "and he waxed
wroth." The latter is so much the more
natural expression that we might conjecture
that the Hebrew was 1? "IITl, corrupted in
the Greek translator's text to "CI, " and it
pleased him ; " " not " being the translator's
addition.
and in his wrathful indignation ivere they
consumed.] The Syr. transposes this clause
and the fourth.
he did wonders.] Perhaps &TQ rWQ of
Num. xvi. 30, of which the Syr. preserves a
trace.
to consume them.] I.e. consuming them
(Ewald, ' Lehrb.' 2 Sod).
20. he made Aaron more honourable.]
Rather, he gave him yet more glory,
i.e. yet more than that described above. The
rebellion of Korah did not directly increase
his glory, although it publicly manifested and
attested his Divine appointment.
and gave him an heritage.] Cp. Num.
xviii. 20.
divided unto him.] Rather, apportioned
to them.
thefrstfruits of the increase.] Dn*|33 rVBW,
Ex. xxiii. 19 ; Ezek. xliv. 30, a phrase of
uncertain analysis, on which see Dillmann
ad I. c. Exod.
especially he prepared bread in abundance^]
" Bread " of course means food in general.
" He provided " is perhaps for ~pj?, misread
by the Syrian (" order ") ^J?.
21. From Lev. vi. 9.
22. An explanation of what was meant by
the inheritance of v. 20.
he had.] Rather, he hath or "shall have."
for the Lord himself is his portion and
inheritance.] Lit. (according to Vat.) he
himself is thy portion, inheritance.
There is no reason to doubt the genuineness
of this text. The author probably intended a
poetical apostrophe, in order, partly, to avoid
the ambiguity of the repeated pronoun ("for
He is his portion ") ; and he further employed
a poetical construction (prob. n?n3 "|p?n),
" thy portion as far as inheritance goes,"
which the translator did not fully understand ;
cp. Wright, 'Arabic Grammar,' ii. 44^.
The Syrian adds, " and his inheritance is the
house of Israel."
23. The third in glory.] Syr. " has received
treble glory."
because he had zeal in the fear of the Lord.]
nin*7 liOpn (cp. Num.xxv. 13); apparently,
however, the translators wished to avoid the
juxtaposition of the two words in the original.
and stood up with good courage of heart
when the people were turned back.] The V at.
gives " caused to stand ; " but " stood " is
defended by Syr. and by 1W in Ps. cvi. 30.
TpoTrr] represents the Heb. J^g, "breach,"
which the Syrian renders more faithfully
2 4 -3] ECCLESIASTICUS. XLV. XLVI.
2,19
B. C.
cir. 200.
(> 1 Sim. 7.
24 Therefore was there a covenant
of peace made with him, that he
should be the chief of the sanctuary
and of his people, and that he and his
posterity should have the dignity of
the priesthood for ever :
25 b According to the covenant
made with David son of Jesse, of
the tribe of Juda, that the inherit-
ance of the king should be to his
posterity alone : so the inheritance of
Aaron should also be unto his seed.
26 God give you wisdom in your
heart to judge his people in righteous-
ness, that their good things be not
abolished, and that their glory may
endure for ever.
& 12. 7.
CHAPTER XLVI. b.c.
cir. 200.
1 The praise of Joshua, 9 of Caleb, it, of
Samuel.
JESUS a the son of Nave was vali- " Numb,
ant in the wars, and was the sue- Deut/34.
cessor of Moses in prophecies, who \^, x ,
according to his name was made great s
for the saving of the elect of God,
and taking vengeance of the enemies
that rose up against them, that he
might set Israel in their inheritance.
2 How great glory gat he, when he
did lift up his hands, and stretched
out his sword against the cities !
3 Who before him so stood to it ?
for the Lord himself brought his
enemies unto him.
(here followed by S. H.). It means the plague
which overtook the people.
and made reconciliation.'] 7?3' , 1 in Ps. cvi.
31 ; the Syr. renders "and prayed."
24. a covenant of peace.'] Num. xxv. 12:
cp. Geiger, 'Urschrift,' p. 76.
that he should be the chief?] Not only in
things pertaining to the sanctuary, but also
the political chief of his people with special
reference to the circumstances of the time
when the Siracide wrote (see the introd.).
of the sanctuary?] Lit. of the holy
things, sacra. Fritzsche, " the holy ones,"
i.e. priests.
dignity of the priesthood] = the high-priest-
hood. The author would appear to have
used an Aramaic derivative from a compound
word (e.g. njH3 ' rb^l from bli }n3).
25. According to the covenant.] The Syriac
Version has : " even David the son of Jesse
inherited alone the inheritance of kings ; and
the inheritance of Aaron is to him and his
sons." The parallel is as follows: just as
the royal succession was in the house of
David from father to son, so was it appointed
that the succession in the high-priestly office
should be in the direct line. For the allusion
in this to the history of the time and the
succession of Onias II., see the introduction.
26. God give you wisdom.] Syr. "there-
fore bless God who has given you wisdom."
and that their glory may endure.] Rather,
and [give] their glory. The original may
have been misunderstood in some way.
CHAPTER XLVI.
This chapter treats of Joshua, Caleb, the
Judges, and Samuel in so many stanzas of
unequal length. What is said concerning the
Judges in v. 12 a is not inconsistent with the
writer's ignoration of another life after death.
For (1) the Greek rendering must be cor-
rected by the Syr. (see note on v. 12); (2)
the statement itself is modified in v. 12 b;
(3) we have a significant expression in regard
to Samuel in v. 19 a. More difficulty in this
respect is presented by v. 20 a. We had
best explain the seeming inconsistency by sup-
posing either that the writer understood the
prophesying after death in some peculiar
manner ; or, more probably, that he regarded
those in Hades as unconscious indeed not
truly living but not as absolutely annihilated.
1. the son of Nave.] Corrupt for " Nun "
(Syr.). The same designation is used in the
LXX.
was valiant in the wars.] Heb. ?TI "1122
(cf. Syr.), " a valiant hero."
the successor of Moses in prophecies.] The
author perhaps referred to Joshua the promise
of Deut. xviii. 18 (Fritzsche). Syr. "who
was reserved (or "observed") to be like
Moses," omitting the two following clauses.
according to his name.] Jeshu'a and J'shu'ah
(" salvation ").
2. and stretched out his snvord.] So Alex. ;
Vat. " to decline." The reference is to Jos.
viii. 18, 27, where Joshua stretches out his
spear at the siege of Ai.
3. so stood to it.] The sentiment required
seems rather what the Syriac has, " who was
able to stand before him." Perhaps the word
rendered " so " may have been intended to
mean
then. :
for the Lord himself brought his enemies unto
him.] This seems no adequate reason for the
statement in the previous clause. The best
220
ECCLESIASTICUS. XLVI.
[v. 47-
B. C.
cir. 200.
4 ''Did not the sun go back by
T ' his means ? and was not one day as
USZ lon s as two ?
5 He called upon the most high
Lord, when the enemies pressed upon
him on every side ; and the great
Lord heard him.
6 c And with hailstones of mighty
power he made the battle to fall
violently upon the nations, and in
B.C.
cir. 20a.
c Josh. 10,
11.
the descent [of Beth-horon] he de-
stroyed them that resisted, that the
nations might know all their strength,
because he fought in the sight of the
Lord, and he followed the Mighty
One.
7 ^In the time of Moses also he f 4 N 6 umb -
did a work of mercy, he and Caleb J Mac - 2 -
SS So.
the son of Jephunne, in that they
withstood the congregation, and with-
interpretation is that of Fritzsche, who would
make the words signify " the Lord brought
them on," delivering state after state into the
hands of the invader. We suppose that there
is here a mistranslation. The Syriac renders:
"for he did the wars of the Lord" {i.e. fought
the battles of the Lord). This suggests an
original ZHp K1PI v "> 2"lp FIN 3. The Greek
(whether "wars," noXf^ovs, or "enemies,"
7ro\(fiiovs, be the right reading) missed the
construction of the sentence ; and, besides,
failed to observe that the second 2~ip, " he
fought," was a denominative from the first
2~lp, " war," and accordingly rendered it
"brought near." It is not impossible that
the sentence should have been introduced with
" when " rather than " for." Compare, how-
ever, Jos. x. 18.
4. go back.~] The author should have said
"stand still." As, however, the Syr. repre-
sents this, the passage may have been inter-
polated from infra, xlviii. 23. The true read-
ing is perhaps represented by MS. 155, iveiro-
ftiaOr), " was hindered," followed by the Lat.
It is in any case strange that he did not adopt
the characteristic word quoted from the Book
of Jashar.
by his means.'] Lit. in his hand =
through his instru 
