translated by G. H. Box and W. O. E. Oesterley, in R. H. Charles's Apocrypha and Pseudepigrapha of the Old Testament (1913)

Ecclesiasticus, or the Wisdom of Jesus the Son of Sirach, is a manual of practical wisdom composed in Jerusalem around 180 BCE by a scribe named Jesus ben Sira, offering instruction on piety, honest labor, friendship, family duty, and right speech to young men navigating a Jerusalem increasingly touched by Greek culture. Its closing chapters turn from private ethics to public memory, culminating in a sweeping roll call of Israel's ancestors, beginning "Let us now praise famous men," that honors the patriarchs, prophets, kings, and priests who shaped the nation's history down to the author's own time. Ben Sira's grandson carried the book to Egypt a generation later and translated it into Greek, prefacing his version with a modest personal note on the difficulty of rendering Hebrew wisdom into another tongue — the Prologue reproduced below. For centuries the work survived only in that Greek translation and in secondary Syriac and Latin versions, its Hebrew original believed lost, until fragments of medieval copies turned up in 1896 among the discarded manuscripts of Cairo's Ben Ezra synagogue — the famous Cairo Geniza — restoring roughly two-thirds of the Hebrew text to view. Sirach was never admitted into the Jewish canon but was warmly used by the early Church, which gave it the Latin name it still carries in most English Bibles, Ecclesiasticus, "the Church Book."

Introductory Note (1913, G. H. Box and W. O. E. Oesterley)

§ 1. Short Account of the Book

Ben-Sira's Book of Wisdom belongs, together with the Book of Job, a number of the Psalms, Proverbs, Ecclesiastes, and the Wisdom of Solomon (so-called), to the Hokmah or Wisdom Literature of the Hebrews. This literature represents the development of the crude philosophy of more ancient times, a philosophy which sought by means of proverbs and fables to express the results of reflections concerning the general questions of life. Such proverbs and fables were not necessarily of a religious character; see, e.g., Judg. ix. 8-15 (Jotham's parable), 2 Sam. v. 8, xx. 18; but they tended to become so more and more (cp. Jer. xxxi. 29, Ezek. xviii. 2); this is well exemplified by such parables as those contained in 2 Sam. xii. 1-4 (Nathan's parable of the ewe lamb), and Isa. v. 1-4 (the parable of the vineyard); and ultimately all wise sayings, upon whatsoever subjects they were uttered, came to have a religious content inasmuch as it was taught that all wisdom emanated from God. Ben-Sira, therefore, as a constructor of wise sayings, belonged to the class of Sages or Hakamim ("wise men") who already in the days of Jeremiah occupied a recognized position alongside of the priests and the prophets: "For the law shall not perish from the priest, nor counsel from the wise (hakam), nor the word from the prophet" (Jer. xviii. 18). So that in presenting his book to his people he is making a justifiable claim when he says:

I, indeed, came last of all, as one that gleaneth after the grape-gatherers: I advanced by the blessing of God, and filled my winepress as a grape-gatherer. (xxxiii. 16-18 [= Greek xxxvi. 16 and xxx. 25-27]).

The claim is modestly urged; but Ben-Sira, while whole-heartedly admitting his indebtedness to earlier sages, clearly reckons himself as one of the "grape-gatherers", i.e. as one of the Hakamim, like the authors of Proverbs and Ecclesiastes, though the last in the succession.

A notable feature in our book is that it offers many examples of expanded proverbs; a little essay, as it were, is constructed on the basis of a proverb. A good example of this is xxxviii. 24-xxxix. 11; here the proverb, or text of the essay, is:

The wisdom of the scribe increaseth wisdom, and he that hath little business can become wise.

Then Ben-Sira proceeds to expatiate upon these words by giving a number of illustrations showing that those who are occupied with ordinary trades and professions cannot possibly find the requisite leisure which must be possessed by those who would acquire wisdom (xxxviii. 25-35); and the essay concludes with an eloquent description of the ideal seeker after wisdom, thus presenting the positive side of his thesis.

Although Ben-Sira exhibits no great signs of originality there is plenty of individuality in his book; this is shown chiefly (in addition to what has just been said about the expansion of the proverb into the essay) by the use he makes of the Old Testament Scriptures. He does not merely quote from the Old Testament, but he utilizes the words and teaching of the inspired writers as the authority for what he has to say, and then proceeds to set forth his own ideas upon a given subject. An instructive example of this may be adduced. Ben-Sira's teaching on death and the hereafter is identical with that of the Old Testament, but in xli. 1-4 he offers some thoughts upon the subject of death which are evidently quite his own. He shows that two views concerning death exist among men; to those who are living at ease and prosperity the thought of death is bitter, but it is welcome to such as are in sickness and adversity, who are broken and have lost hope. Then he goes on to utter a word of comfort to those to whom the thought of death is painful, by saying that it is the destiny of all men, and that it is the decree of the Most High; he concludes by reminding them also that:

In Sheol there are no reproaches concerning life.

For the rest, the book contains a large collection of moral maxims and sage counsels regarding almost every conceivable emergency in life; if the majority of these appear to be merely moral, it has to be remembered, as already pointed out, that to Ben-Sira the apparently most secular forms of wisdom partake of something religious fundamentally, because all wisdom is in its multifarious and varied expressions so many offshoots of the one primeval Wisdom which emanates from God. These maxims and counsels are applicable to people in every condition of life; a large proportion of them deals with the ordinary, every-day relationships between man and man, whether in regard to the rich or the poor, the oppressed, the mourners, &c.; rules of courtesy, behaviour at table, politeness, respect for one's betters, and many other similar topics, abound. Ben-Sira's intimate knowledge of human nature meets one at every turn, and is certainly one of the most instructive features of the book. It was clearly Ben-Sira's object, in writing his book, to present to the Jewish public of his day an authoritative work of reference to which recourse could be had for guidance and instruction in every circumstance of life. In doing so, however, Ben-Sira makes it his great aim to set forth the superiority of Judaism over Hellenism. For some time previously the Hellenistic spirit had been affecting the Jews both in Palestine and in the Dispersion, and though there was immense good in the wider mental horizon fostered by this spirit, yet there can be no doubt that Hellenism had assumed a debased form in Palestine, and a true Jew, such as Ben-Sira was, rightly felt bound to oppose its extension in the best way he could, namely, by offering something better in its place. Nevertheless, Ben-Sira was himself not unaffected by the Hellenic genius, probably unconsciously; and his admiration for Judaism of the orthodox, traditional type is unable to conceal altogether the newer tendencies of thought brought into existence through that Greek culture by which he, too, had become possessed. The results of the past and the beginnings of a future development were still in juxtaposition — not amalgamated, but as yet not separated, 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. The traces of the influence of Greek modes of thought to be found in our book are not seen in definite form, but, as one would expect where the influence was at work unconsciously, they are to be discerned rather in the general outlook and conception; what is perhaps the most striking example of this is the way in which virtue and knowledge are identified; this is a distinct Hellenic trait, and is treated in the book as axiomatic. In the past, human and divine wisdom had been regarded as opposed, whereas, owing to Greek influence, both in our book and in the Wisdom Literature generally, it is taught that wisdom is the one thing of all others which is indispensable to him who would lead a godly life. The evil of wickedness is represented as lying in the fact that wickedness is foolishness, and therefore essentially opposed to wisdom. On the other hand, the Jews were faithful to the Law, the ordinances of which were binding because it was the revealed will of God; and, therefore, in order to reconcile this old teaching with the new teaching that wisdom was the chief requirement of the man of religion, wisdom became identified with the Law: "The fear of the Lord is the beginning of wisdom"; by the "fear of the Lord" is meant, of course, obedience to His commands, i.e. the observance of the Law. These words express what is, in truth, the foundation-stone of the Wisdom Literature, and this identification between wisdom and the Law formed the reconciling link between Judaism and Hellenism in this domain. Nowhere is this identification more clearly brought out than in the Book of Wisdom and in Sirach. This fully explains why Ben-Sira, following herein, without doubt, many sages before him, divides mankind into two categories, the wise and the foolish, which correspond respectively to the righteous and the wicked.

But while there is no sort of doubt that traces of Hellenic influence are to be discerned in the book, there is a danger which must be guarded against of seeing them where they do not exist. Ben-Sira has here and there thoughts which at first sight look like traces of Hellenic influence, but are not so in reality; they are independent parallels, but have not otherwise anything to do with Greek culture. For example, the following might well appear at first sight to be an echo of Epicurean philosophy:

Give not thy soul to sorrow, and let not thyself become unsteadied with care. Heart-joy is life for a man, and human gladness prolongeth days. Entice thyself and soothe thine heart, and banish vexation from thee: for sorrow hath slain many, and there is no profit in vexation. Envy and anger shorten days, and anxiety maketh old age come untimely. The sleep of a cheerful heart is like dainties, and his food is agreeable unto him (xxx. 21-25).

But quite similar thoughts are found in a fragment of the Gilgamesh epic found on a tablet written in the script of the Hammurabi dynasty (2000 B.C.), and published by Meissner in the Mitteilungen der Vorderasiatischen Gesellschaft, 1902, Heft i:

Thou, O Gilgamesh, fill indeed thy belly; day and night be thou joyful, daily ordain gladness, day and night rage and make merry; let thy garments be bright, thy head purify, wash with water, desire thy children which thy hand possesses.

There are other passages which might likewise seem to manifest the influence of Greek philosophy; in some of these it may well be that this is actually the case; but it is well to be on one's guard, lest what appears to be a Hellenistic note is in reality nothing more than a parallel. While the Judaic elements in the book preponderate to an overwhelming degree, tinges of Hellenic influence are to be discovered here and there.

§ 2. The Title of the Book

As the fragments of the Hebrew text of our book which are extant only begin with the concluding words of chap. iii. 6, we do not know how the title ran, but the third line of the subscription reads: "The Wisdom of Simeon, the son of Jeshua, the son of Eleazar, the son of Sira"; and the last line of the subscription in most of the Syriac manuscripts has: "The writing or the Wisdom of Bar Sira is ended." Jerome, however, says in his preface to the Books of Solomon that he had found the book of the son of Sirach in Hebrew, entitled not "Ecclesiasticus" as among the Latins, but "Parables" — a title which is properly the Hebrew title for the Book of Proverbs; but that this was a title, in the ordinary sense, of our book is very improbable; it is more likely to have been a general title, descriptive of the contents, which was applied to the three books Ecclesiasticus, Ecclesiastes, and Canticles, for Jerome (in the context of the passage quoted) says that these two latter were joined to Ecclesiasticus. In the Syriac Version the title is "Wisdom of Bar Sira", while in most manuscripts of the Septuagint it runs: "Wisdom of Jesus son of Seirach", or abbreviated in Cod. B, "Wisdom of Seirach". The probability is that the original title of the book was "The Wisdom of Jesus Ben-Sira". The title "Ecclesiasticus" of the English Versions comes from the Vulgate, though it is one which has been in use in the Western Church ever since the time of Cyprian (d. A.D. 258). It meant the "Church Book" par excellence among the "Church Books" (Libri Ecclesiastici). Among the early Greek Fathers the book is referred to as Panaretos Sophia ("all-virtuous Wisdom"); Clement of Alexandria calls it Paidagogos ("The Tutor"), and sometimes quotes it with the formula "Wisdom saith". In the Talmud it is called "The Book of Ben-Sira", and Sa'adya speaks of it as "The Book of Instruction", while other Rabbis call it "The Instruction of Ben-Sira". Schechter quotes the words of a Rabbi Joseph that the "Proverbs of Ben-Sira" must be read because they contain useful matter.

§ 3. The Original Hebrew Text

Apart from a few scattered citations in the Talmudic and post-Talmudic Jewish literature, the Book of Ben-Sira was, until recent years, known only in the two principal ancient translations of it, viz. the Greek and Syriac versions, and the secondary versions based thereon. The disappearance of the Hebrew manuscripts of the book may be explained as due, ultimately, to its exclusion from the Canon, for which early rabbinical evidence exists. In spite of such exclusion, however, the book long retained its popularity in Jewish circles, and in Jerome's time apparently manuscripts of the Hebrew text were still accessible in Palestine; in his preface to the Books of Solomon, Jerome expressly mentions one of these which he had in his possession. In the succeeding centuries, down to the eleventh, the book was still freely quoted in a Hebrew (and also an Aramaic) form. One of the most interesting references to the existence of copies of the Hebrew text is made by Sa'adya, Gaon of Bagdad (A.D. 920), who states that vowel-points and accents — usually reserved only for canonical writings — were to be found in copies of Ben-Sira; Sa'adya also cites some seven or eight genuine sayings of Ben-Sira in classical Hebrew. Of the existence of the book in Spain, Provence, or among the Rabbis of France, the Rhineland, and Germany, there is no direct trace. The Hebrew text was apparently unknown, or at least inaccessible, to Rashi, the Tosafists, and even to Maimonides, and seems to have completely vanished from knowledge in the eleventh century. The recovery of large portions of it has been one of the most striking discoveries of recent years.

(a) The Recovery of Portions of the Lost Hebrew Original

It was in 1896 that the first portion of the lost Hebrew text came to light — a single leaf containing the text of ch. xxxix. 15-xl. 7, among some manuscript fragments brought from the East by Mrs. Lewis and Mrs. Gibson, together with the famous palimpsest of the Syriac Gospels. This leaf was examined by Dr. Schechter, then Reader in Talmudic in the University of Cambridge, who recognized its contents and published it, with an English translation, introduction and notes, in The Expositor for July, 1896. Almost simultaneously Professor Sayce presented to the Bodleian a box of Hebrew and Arabic fragments, among which Messrs. Cowley and Neubauer recognized another portion of the same text of Sirach, consisting of nine leaves, and forming the continuation of Mrs. Lewis's leaf from chapter xl. 9 to xlix. 11. Both fragments proved to be furnished with marginal notes giving the variants of another copy of Sirach, or more probably of two other copies; the Bodleian fragment also contains at least two Persian glosses, which point to its having been written in Bagdad or Persia, possibly transcribed from Sa'adya's copy.

These fragments had come from the Genizah at Cairo. In consequence Schechter at once proceeded thither, and, having obtained the necessary authority, made an examination of the manuscript material there deposited, with the result that a considerable amount of the collection was brought to Cambridge. In this collection other fragments of Sirach were discovered by Schechter, all from the same manuscript (denoted B by Schechter), covering parts of chapters xxx-xxxviii, as well as the final portion, covering chapters li-li [xliv-li]. Two additional fragments of the same manuscript, containing xxxi. 12-31 and xxxvi. 24-xxxvii. 26, were secured for the British Museum, and edited by the Rev. G. Margoliouth. Meanwhile Schechter had discovered in the Genizah collection at Cambridge fragments of a second manuscript of the Hebrew text (= MS. A), containing ch. iii. 6-xvi. 26, with a hiatus from vii. 29 to xi. 34, which was afterwards made good by some leaves that came into the possession of Mr. Elkan Adler. When the remaining contents of the Genizah were sold, Israel Lévi discovered a fragment of a fresh manuscript (= MS. D) in a single leaf covering ch. xxxvi. 24-xxxviii. 1 (thus providing a second text against that of MS. B for this portion of the book). Finally, Schechter, Gaster, and Lévi found in material derived from the same Genizah fragments of an anthology of the Book of Ben-Sira (= MS. C) embracing a scattering of verses across chapters iv-vii, xviii-xx, xxv-xxvi, and xxxvi-xxxvii.

The manuscripts may be classified as follows: Manuscript A, containing ch. iii. 6-xvi. 26, consists of six leaves, and may be of the eleventh century; there are 28-29 lines to the page, and in some places vowels and even accents are added. Manuscript B, containing xxx. 11-xxxiii. 3, xxxv. 11-xxxviii. 27, and xxxix. 15-li. 30, consists of ten leaves and may be of the twelfth century; it is written on oriental paper, arranged 18 lines to the page, divided into hemistichs, and has many marginal notes containing variant readings from two other codices, one of which is closely related to MS. D; as a rule the body of its text corresponds to the Greek version and the glosses in the margin to the Syriac, though occasionally the reverse is the case. Manuscript C (Lévi's D), an anthology from the chapters named above, consists of four leaves and, according to Gaster, is older than the other manuscripts; its text is often preferable to that of A, and offers variants agreeing with the Greek version, while the readings of A correspond to the Syriac. Manuscript D (Lévi's C), containing xxxvi. 29-xxxviii. 1, consists of a single leaf of 20 lines, with words, and in some cases entire verses, provided with vowels and accents.

It will thus be seen that the manuscripts so far recovered yield a Hebrew text for something like two-thirds of the entire book; in some cases two manuscripts, and for four verses three, are available for the restoration of the text. Portions of the text for which only one manuscript authority is available make up the larger part of what survives; a smaller range of passages is doubly attested, and a few verses (xxxviii. 19, 22, 24, 26) are attested by three manuscripts. No Hebrew manuscript is yet available for i. 1-iii. 5; xvi. 27-xviii. 3; xix. 3-xx. 4, 8-12; xx. 14-xxv. 6, xxv. 9-12, 14-16, 25-26; xxvi. 3-xxx. 10; xxxii. 4-xxxv. 8 (10); and xxxviii. 28-xxxix. 14.

(b) The Value and Authenticity of the Recovered Fragments

The questions touched upon here have given rise to much controversy which it is impossible to review in full detail; only the main lines of the best critical opinion can be indicated. The problems raised by the Hebrew fragments are of an exceedingly complex character. The first point to determine, in a general way, is the relation of the manuscripts to each other; the material recovered, fortunately, is sufficiently extensive — overlapping as it does for certain parts of the text — to make it possible to establish certain relations.

The most important point of relation between the manuscripts is the frequent agreement of the marginal variants of B with D against the text of B itself, in the section where the two overlap (xxxvi. 29-xxxviii. 1); according to Peters, about 75 per cent of the variants conform to this rule. The important conclusion to be drawn is that the marginal variants of B are not the emendations of a scribe, but represent readings derived from another manuscript closely related to D. Regarding the relation of C to B and D, the material for comparison is too slight to allow any certain conclusions, though in one case C agrees with the main text of B against both the marginal variants of B and D, from which Peters concludes that C belongs with the B type of text. The other important area of contact is iv. 23-vii. 25, where C and A partly overlap; here the divergence is occasionally considerable, but not so much as to suggest independent translations rather than different recensions of the same archetypal text. As Schechter pertinently observed, were we dealing with different translations it would be impossible for them to agree so closely; anyone doubting this need only compare the same verses in the three independent modern Hebrew renderings of Ben-Sira made by Ben Zeeb, Frankel, and Joshua Duklo to see the difference between independent translations and manuscripts of a single family descending from a common original.

The relation of the Hebrew fragments to the Versions presents many difficult textual problems that cannot be said to have been fully solved. In the case of manuscripts A and B, the Hebrew sometimes agrees with the Greek against the Syriac, sometimes differs from both, and occasionally explains one or the other, or both. The cases in which the Hebrew seems to follow the Syriac and to be dependent on it are the most crucial, and the doublets — particularly numerous in B — are especially important here; a comparison of the several forms taken by such doublets, set against the wording of the Greek and Syriac, generally shows that the Hebrew embodies variants from different recensions of the original text underlying the Greek and Syriac, rather than that it is a retranslation from either; not improbably the Hebrew text itself has in places been glossed and emended by scribes. In the case of manuscript A specifically, the number of marginal variants is comparatively small, and it diverges more from the Greek than B does, very rarely siding with the Greek against the ordinary Hebrew reading. Manuscript D, which overlaps with A in xxxvi. 29-xxxviii. 1, provides on the whole a text superior to A, though not without its own corruptions; in two instances it agrees with the Syriac against the ordinary Greek text. In the fragments of selections making up manuscript C a type of text is preserved that is remarkably free from the corruptions disfiguring the other manuscripts; it agrees sometimes with the Greek, sometimes with the Syriac, occasionally with neither.

The relation of the Hebrew fragments to citations of Sirach in Talmudic and Rabbinic literature is not easy to determine, owing to the uncertain state of the Talmudic and Rabbinic texts themselves and to the loose way such citations are often made. It appears that in some cases the two Talmuds had different texts of Ben-Sira before them, suggesting that two divergent types of the text of Sirach were current as late as the fifth century A.D. The citations found in Sa'adya's writings, by contrast, agree much more closely with the Hebrew fragments, and give the impression of being more exact citations drawn from substantially the same textual tradition. It is worth noting, in this connexion, that collections of detached sayings from Sirach were apparently already in existence in the Talmudic period; the one long continuous quotation from Ben-Sira in the Talmud (Sanhedrin 100b) is apparently drawn from just such a florilegium, made up of passages from several different chapters strung together. Another such collection is represented among the fragments of manuscript C. Such collections seem to have superseded the original Hebrew text of the entire book after it fell under the ban and was reckoned among "the books of the heretics"; the profitable sayings were excerpted, and the rest consigned to neglect. It is also worth noting that some sayings of Ben-Sira are cited in an Aramaic form, implying that an Aramaic translation of parts of the book existed at some period — a possible further source of corruption in the diction of the fragments.

The authenticity of the Hebrew fragments as a whole was early called into question by Professor D. S. Margoliouth, who, struck by the decadent nature of the diction — coloured as it is by Syriasms, Arabisms, and neo-Hebraisms, and by the presence of Persian glosses in one manuscript — propounded the theory that the whole Hebrew text is a retranslation, by way of a Persian intermediary, ultimately based partly on the Greek and partly on the Syriac. This hypothesis has been judged incompatible with the known facts; the pattern of agreements and disagreements between the Hebrew and the primary versions makes it practically inconceivable that the Hebrew could have arisen in the way described, and the obscurities alleged to result from a misunderstanding of Persian expressions all admit of a different and more probable explanation. The hypothesis of a Persian basis for the Hebrew text may therefore be ruled out. A more modest and more defensible version of the retranslation hypothesis holds, not that the whole recovered Hebrew text is secondary, but that particular passages within it depend directly on the Syriac or the Greek. Careful examination of the passages most often cited in support of this view — by Nestle, by Lévi, and by others — has on the whole told against it; A. Fuchs, subjecting Lévi's proposed cases of retranslation from the Syriac to close scrutiny, found good grounds for rejecting the hypothesis in favour of the alternative that the doublets in question represent variant readings derived from different recensions of the Hebrew itself, and this view may be said now to hold the field. The same conclusion has been reached regarding the closing acrostic hymn (li. 13-30): though Lévi regarded the Hebrew form of this hymn as a retranslation from the Syriac, both Fuchs and Dr. C. Taylor, after careful study, found the evidence favouring the Hebrew's independence of the Syriac rather than the reverse.

A word should be added regarding the canticle which follows li. 12 in the Hebrew and does not appear in any of the Versions. In favour of its authenticity as a genuine part of Ben-Sira's original may be urged the presence of the line "Give thanks unto Him that chooseth the sons of Zadok to be priests," which apparently alludes to the pre-Maccabean high priests descended from Zadok, and the absence of any reference to specifically Pharisaic ideas such as the resurrection of the body. The canticle's omission from the Greek translation of Ben-Sira's grandson may be explained by the reference to the "sons of Zadok," which could have given offence once the high priesthood had passed from that line. On the other hand, the sentiment of the line "Give thanks unto Him that maketh the horn of the House of David to bud" stands in some tension with the outlook of the "Hymn of the Fathers" (ch. xliv-xlviii) and of ch. xxxvi. The most satisfactory solution, proposed by Fuchs, is that the canticle, while not a genuine part of the original Book of Ben-Sira, is nonetheless old, originally existed independently, and was inserted into the Hebrew text before 153 B.C. by a reader who found the surrounding context — already containing psalm-pieces — a fitting home for it; it may have emanated from circles of the Hasidim ("the Assideans"), who had already taken a stand against Hellenism before the Maccabean revolt.

Enough has been said to show that the Hebrew text, though disfigured by scribal errors, corruptions, and in places by glosses, is nonetheless essentially independent of the Greek and Syriac; the hypothesis of retranslation breaks down, and at best a plausible case for such influence can be made for only a small number of verses, for which an alternative and generally more probable explanation is available. On the other hand, it is all-important to remember that the Hebrew constantly explains variations found in the Versions — one of the surest indications of its essential genuineness — and that it frequently displays the kind of word-play, echo of older Scripture, and characteristic diction that mark it as an original composition rather than a translation. If any further confirmation of the value and genuineness of the Hebrew fragments as a whole is needed, it may be found in the words of Professor Lévi, who — though himself inclined to see retranslation in a restricted number of doublet verses — nonetheless declares that the originality of the text in the main cannot be denied: it preserves the author's characteristic technique, style, vocabulary, and syntax, evident across all the Versions, and it may safely be said that in the main the work of Ben-Sira has been preserved just as it left his hands, while the variant marginal readings recorded in the fragments, confirmed by the translations, may be regarded as evidence of the existence of two separate editions written by Ben-Sira himself. It is self-evident, moreover, that the book has undergone some alteration at the hands of scribes, as would only be expected of any such work; and no more conclusive proof of the essential fidelity of the Hebrew could be wished for than its frequent agreement, in its citations from the Bible, with the text underlying the Septuagint rather than with the Massoretic tradition.

(c) The Secondary Hebrew Recension

The indications pointing to the existence of a secondary Greek version of Sirach are discussed in the next section (§ 4), where it is shown that this secondary and amplified recension — undertaken clearly in order to make the teaching of the book more acceptable to later orthodox (Pharisaic) circles — is not fully represented in any single group of Greek manuscripts; it has affected most extensively the "248 group," and is largely in evidence in the Old Latin and also in the Syriac versions. Originally, however, it seems probable that it existed in a complete and independent form, of which the readings mentioned are traces. The question arises: was this secondary Greek version due to a purely Greek revision of the book, or does it depend upon a revised Hebrew text — that is, upon a secondary Hebrew recension? The phenomena of the text point unmistakably to the latter alternative; the secondary Greek text depends essentially upon, and is a translation of, a younger Hebrew recension of the book.

Traces of this younger recension remain in the Hebrew manuscripts, though only traces; it has affected them only partially, and its influence can also be seen in the Rabbinic citations. In xvi. 3, for instance, the ordinary Greek text (representing the original Ben-Sira) reads simply "for better is one than a thousand," while one Hebrew manuscript has an expanded text corresponding to a doublet also found (independently) in Chrysostom's citation and in several Greek manuscripts, "for better is one that doeth the will of the Lord than a thousand transgressors" — the addition "doeth the will of the Lord" belonging to the secondary Hebrew recension underlying the revised Greek text. A further example is afforded by v. 11, which one Hebrew manuscript preserves in something close to its original brief form ("Be swift to give ear, and with patience of spirit return answer"), while another gives an expanded doublet form which several Greek manuscripts (248 and its group) reflect by their own added words — a clear case of the later Greek manuscripts having corrected the older text according to the later Hebrew recension. In some cases the doublets found across the Hebrew fragments generally are best explained in this way, one couplet reproducing the older Hebrew text and another the younger; and although it might be argued that the Greek additions are merely independent glosses that afterward crept into the Hebrew, Smend's close investigation makes it probable both that the additions as a whole belong to a single, comprehensive, and deliberate revision, and that this revision rests on a Hebrew basis, since many of its characteristic expressions and phrases are fundamentally Hebrew in idiom and are clearly translations of Hebrew originals.

(d) The Reconstruction of the Original Hebrew Text

It has already been shown that the Hebrew fragments contain the genuine original text, though with many corruptions and with a certain amount of text-mixture due to the existence of different recensions. The first task of criticism is to free the text, as it has come down in the manuscripts, from corruptions, glosses, and scribal errors. For this purpose the Hebrew text itself offers, in the first place, the most valuable aid: Ben-Sira's language constantly echoes that of the Old Testament, and it is remarkable how clearly and frequently these reminiscences display themselves in the text as we have it. Then, again, the form of the text in couplets of short lines of roughly equal length and defined rhythm is of material assistance, since it is often possible to restore the normal length and rhythm of a line by removing a superfluous word or words that have crept in. The ancient Versions — especially the Greek and Syriac — are often of great value for reconstructing the original Hebrew, though it must not be forgotten that they themselves are beset with drawbacks: both have suffered from textual deterioration, and both are often free rather than literal renderings; even the Greek, in its original form as made by the author's grandson, seems not to depend upon the Hebrew text of Ben-Sira's own autograph, but upon a later transcript. Yet, with all such reservations duly made, the ancient Versions constantly afford aid of the greatest value for the work of reconstruction; and the Greek in particular is often indispensable for criticizing those parts of the book for which no portion of the Hebrew has been recovered. It is not correct to say, as one recent scholar has, that the text of Ben-Sira remains today nearly as it was before the discovery of the Hebrew fragments; on the contrary, careful study of the Hebrew, and its use in constructing a critical text of the book, has confirmed the verdict of the scholars who first made it available to the learned world, and how far-reaching its effect on the received Greek Sirach has been will be apparent to anyone who compares the critical text printed in the following commentary with that underlying the Authorized and Revised English versions.

§ 4. The Greek Version and the Secondary Greek Text

Among the versions of Sirach this is the most important, as being the earliest. As the Prologue tells us, the Greek translation was made from the original Hebrew by the author's grandson; there was, therefore, not a long period of time between the original writing and its Greek translation. The Greek form of the book was that in which it was first officially received by the Church. Another fact which enhances the importance of this version is that in a number of instances it represents a purer form of the original Hebrew than that contained in the recently discovered Hebrew manuscripts, which makes it extremely valuable, and indeed indispensable, for the reconstruction of the Hebrew text.

The text of this version, as the critical notes in the commentary amply show, has come down to us in a bad condition, and not infrequently defies emendation. But two points must be kept in mind when using the Greek text for reconstructing the Hebrew. First, in many cases the apparently bad condition of the text may go back to the very beginning, reflecting the initial inability of Ben-Sira's grandson to give a proper translation — as the translator himself confesses in his Prologue, asking his readers' indulgence "if in any parts of what we have laboured to interpret we may seem to fail in some of the phrases, for things originally spoken in Hebrew have not the same force in them when they are translated into another tongue." Second, Ben-Sira's grandson clearly did not consider it his duty as translator to give a literal rendering of his original; he sought, rightly, to produce a well-constructed Greek composition rather than a slavish reproduction, and since it is poetry that he is translating, his freedom is naturally greater still. But when full allowance is made for these two points, the Greek text remains in a far from satisfactory state, having suffered greatly from corruption in transmission and from the incorporation of glosses — some explanatory, some doctrinal — as well as from marginal notes later absorbed into the running text.

One remarkable feature deserves special mention: the great displacement in the Greek text of chapters xxx-xxxvi. In these chapters the Greek order fails to yield a natural sequence, whereas the Latin arrangement — which is also that of the Syriac and Armenian versions — makes excellent sense; two large sections (roughly xxx. 25-xxxiii. 13a and xxxiii. 13b-xxxvi. 16a) have exchanged places in the Latin as against the Greek, and the change is justified by the result. Examination shows that in Greek manuscript B these two sections are of nearly equal length (154 and 159 lines respectively), while in Sinaiticus both run to 160 lines; the natural explanation is that in the archetype from which all our Greek manuscripts of this book descend, a pair of leaves carrying these two sections had been transposed, whereas the Latin translator worked from a manuscript in which the transposition had not yet occurred and so preserved the true order.

When the various Greek manuscripts are examined, they are found to exhibit great divergences, further increased when the other versions and patristic quotations are taken into account. For English readers the clearest way to see these variations is to compare the Revised and Authorized versions side by side, since the margin of the Revised Version repeatedly notes that a given verse "is omitted by the best authorities" — meaning the great fourth-century Greek uncials (Sinaiticus and Alexandrinus). In the Authorized Version, by contrast, all such verses find a place, because the Greek text underlying it is that represented by a number of cursive manuscripts of the thirteenth and fourteenth centuries, a text also reflected to a large extent in the Old Latin version and in some patristic quotations. These divergences, all going back to a single archetype (since all the manuscripts share the same great displacement), pose a real problem. Two points, however, emerge clearly: first, the striking and numerous divergences and additions show that all the manuscripts cannot simply represent one original, unelaborated form of text; and second, since all extant Greek manuscripts descend from a single copy in which the displacement was already present, these divergences and additions must themselves be very ancient. An important further clue comes from the Old Latin version, which — although itself a translation of the Greek — has the additions but lacks the displacement; since the Old Latin represents a state of affairs older than either the great uncials or the cursives as we now possess them, this proves that the type of text represented by the "248 group" of cursives was already current in some manuscripts before the archetype containing the displacement came into being.

It seems clear, then, that there existed at a very early period — probably as early as the last century B.C. — two types of Greek text: a primary text, lying behind all our Greek manuscripts and representing the grandson's original translation, and a secondary text. The primary text is represented by the great uncials and a group of related cursives, as well as by the Aldine and Sixtine printed editions. The secondary text is represented in varying degrees by another group of cursives (of which 248 is the foremost representative), by the manuscript used by the seventh-century corrector of Sinaiticus, and is also reflected in the Old Latin and Syriac versions and the Syro-Hexaplar (which frequently marks passages belonging to the secondary text with an asterisk), as well as in the Complutensian printed text; it also has the support of Clement of Alexandria and Chrysostom in their citations. This secondary Greek text was, like the primary one, itself translated from a Hebrew original; the Talmud and other Jewish writings preserve Rabbinical Hebrew quotations from Sirach that diverge from the great uncials but agree with the secondary Greek text, and some of the "248 group's" additions can, from their form, only be explained as direct translations from a Hebrew original. All this indicates that the additions belonging to the secondary Greek text are not arbitrary interpolations, but rest in the main upon a secondary Hebrew original.

How, then, are the divergences among the Greek manuscripts to be reconciled with their common descent from a single archetype? The most probable explanation is that the archetype responsible for the displacement was itself a Greek manuscript carrying the primary text, from which the uncials were directly copied, while other Greek manuscripts carrying the secondary text and lacking the displacement continued to circulate alongside it; as copies of the first group multiplied, its distorted order was faithfully preserved, while in some cases variant readings from manuscripts of the secondary recension were also adopted into it, producing two varieties of text that both share the displacement. The purest extant form of the secondary recension appears to be preserved in the Old Latin version, while Codex 248 only partially embodies the variants and additions that lie behind the Old Latin.

Although several Greek manuscripts, together with the Syriac, the Old Latin, and the Syro-Hexaplar, all show influence from the secondary Greek text, none of them actually preserves that text as such — they have each been influenced by it to a greater or lesser extent. All told, the "248 group" contains something like a hundred and fifty lines not found in the manuscripts representing the primary Greek text; of these additions, thirty-two are also found in the Syriac (which has thirty-seven further additions of its own), while the Old Latin has a much larger number of its own additions together with thirty-three shared with the "248 group." The other cursive manuscripts that, with the uncials, represent the primary Greek text were themselves originally based on the secondary text, retaining traces of it, and must be regarded as descendants of manuscripts of the secondary type that were subsequently corrected against the uncials.

The fragments of the secondary Greek text now extant, though considerable, are only fragments, and it is reasonable to suppose that the original divergence between the two types of text was considerably greater still. Why should such a secondary text ever have come into being? The additions found in the "248 group" and related authorities are too extensive to be dismissed as merely arbitrary expansions or explanatory glosses; they must serve some more specific purpose. Mr. Hart is very probably right in describing them as fragments of the wisdom of a scribe of the Pharisees, offering tentative Greek renderings of technical terms and watchwords of that party: as Ben Sira himself had dealt with the earlier Scriptures, so some unknown disciple dealt with his master's composition, receiving the deposit and adding to it — traditional accretions that, so far as the external evidence goes, descend from great antiquity, even if they do not all proceed from a single hand. In short, the secondary Greek text represents a Pharisaic recension of Ben-Sira's original work.

It is worth pausing, before examining that Pharisaic recension further, to note the standpoint Ben-Sira himself represents in his own work, since this helps to explain and justify the rise of the later recension. Dr. C. Taylor observed, regarding the lost literature of the Sadducees, that it has been suggested with some plausibility that Ecclesiasticus approximates to the primitive Sadducean standpoint in its theology, its emphasis on the priesthood, and its lack of sympathy with the developing scribal tradition; tellingly, the name of Ezra is altogether absent from Ben-Sira's catalogue of Israel's worthies — as Kuenen remarked, it is natural enough that a Jesus ben Sirach should have felt too little sympathy for the first of the Scribes to give him a place of honour among Israel's great men. To Ben-Sira the scribe of his own day seemed an unworthy descendant of the ancient sage, much as a saying attributed to Eli'ezer ha-Gadol laments the degeneracy of a later age, in which sages have come to resemble mere scribes, scribes mere synagogue attendants, and attendants the common crowd, while the common crowd sinks ever further, with none left to ask or to seek — so that one can only lean upon our Father in heaven. Dr. Taylor further points out that the Babylonian Talmud (Sanhedrin 100b) places the Books of the Sadducees and the Book of Ben-Sira side by side on its list of forbidden books. This receives confirmation from the Hebrew text of the canticle following li. 12, discovered after the publication of Taylor's book, which gives thanks to Him "that chooseth the sons of Zadok to be priests" — language in keeping with a Sadducean theology in which there is no mention of angels and only the scantiest, uncertain trace of demons, with personified Wisdom occupying the central place instead. Special prominence is likewise given to the Law, and — as Taylor also notes, connecting this with the Sadducean denial of the resurrection, since in Sirach belief in a hereafter is confined to the Sheol-conception — the Sadducees are recorded by the Gospels as denying the resurrection, and it has been debated on this basis whether they accepted only the Pentateuch or the whole of the Hebrew canon while rejecting only the extra-scriptural oral "Tradition"; the truth probably lies between these positions, since the Jews in general esteemed, and still esteem, the Pentateuch more highly than the Prophets and the Hagiographa, the latter having been received merely "by succession" from the days of Moses and not standing on the same footing as the Five Books, "which are all precepts and ordinances." If the Sadducees insisted especially strongly on the superior authority of the Pentateuch, it might in practice be nearer the truth to say that they set aside the Prophets and Hagiographa than that they simply accepted them; a prophetic text quoted against Moses would, on this view, have had its own authority questioned. Josephus confirms the underlying antagonism when he notes that the Pharisees have handed down to the people a great many observances by succession from their fathers which are not written in the Law of Moses, and that the Sadducees reject these, holding that only what is written is obligatory. The prominence given to the Law in Sirach may, therefore, well reflect a Sadducean outlook. So too the very meagre reference to the Messianic hope in the book points in the same direction, for the Sadducees did not share the Pharisaic hope in God's active guidance of the nation's destiny, holding instead — as Josephus reports — that human affairs lie wholly within human control and are not subject to fate. Finally, Ben-Sira's comparatively favourable attitude to the heathen world, notwithstanding his central aim of showing the superiority of Jewish wisdom over that of the Greeks, lacks the contempt for non-Jews so characteristic of the Pharisees.

All this is enough to show that our book, in its original form, represented the Sadducean standpoint, which offers a natural explanation for why, as Pharisaic influence grew, a book so popular as Sirach should have been reshaped, so far as possible, to accord with the views of the now-dominant party — and that the additions making up the secondary Greek text should accordingly reflect specifically Pharisaic teaching. As an active movement, Pharisaism emerges from the Maccabean struggle against the surrounding heathenism and only becomes quiescent after the destruction of Jewish national life under Hadrian (roughly 150 B.C.-A.D. 130); the work begun by the earlier teachers of the Law — applying the Torah to the practical business of daily life — was continued and made effective by the Pharisees, who for all their reputation as narrow legalists in fact laboured strenuously, against the Hellenizing tide, for the maintenance of monotheism, built up a genuine religious individualism and purely spiritual worship, deepened belief in a future life, and carried on an active mission to bring others to their faith, esteeming the Prophets and Hagiographa fully as much as the Pentateuch and making it their business, in their weekly expositions of Scripture, to preach the truths and hopes of religion drawn from all of it. In keeping with these emphases stand the three great watchwords of practical Pharisaic religion — repentance, prayer, and almsgiving (literally "righteousness") — said in Pharisaic tradition to "avert the evil doom."

A number of examples drawn from the additions found in the secondary Greek text illustrate the high probability that they were inserted by a Pharisaic scribe, or scribes, for the purpose of bringing the book more fully into line with the views of the party that had by then become dominant in Palestine. Where the Sadducees denied the divine governance of the world, the Pharisees affirmed both that governance and a close relationship between God and His children; accordingly, to Ben-Sira's original description (xvi. 10) of how "the six hundred thousand footmen . . . were destroyed in the arrogancy of their heart," several manuscripts add the further couplet, "Chastising, showing mercy, smiting, beating, the Lord guarded them in mercy and in discipline" — inserted, if somewhat inappropriately, to emphasize God's ongoing activity among His people; similarly an addition to xvii. 17 stresses that God, having brought up Israel "as His firstborn with severity," nonetheless loved them and did not forsake them. To assert divine governance still more emphatically, one manuscript inserts into the middle of Ben-Sira's fine description of God's transcendent might in xvi. 18-19 the further words, "The whole world was made, and existeth, by His will" — words which answer more pointedly than Ben-Sira's own lines the sceptic's objection, voiced just before in xvi. 17, that he is too insignificant among the mass of mankind for God to take any notice of him. Likewise, after xviii. 29 a Pharisaic hand adds, "Better is trust in a single Master (i.e. God), than with a dead heart to cling to dead things (i.e. idols)" — guarding, as Hart notes, against any drift toward the Sadducean denial of providence; and after xviii. 2, where Ben-Sira says simply that the Lord alone shall be justified, an extended addition affirms that none other exists beside Him, that He guides the world in the hollow of His hand and all things obey His will. A further addition after xx. 7 declares that "better is persistent endurance in seeking the Lord than a driver of his own life without a master" — a rebuke, Hart suggests, of exactly the kind of practical atheism Josephus attributes to both Epicureans and Sadducees alike, who are said to picture the world "borne along lacking a charioteer and uncared for."

The divine unity, together with belief in God as the unique Saviour, is affirmed in an addition to xxiv. 23 urging the reader to "be strong in the Lord... the Lord, the Almighty, is the one and only God; and beside Him there is no Saviour" — an addition that captures both sides of Pharisaic doctrine regarding God: His transcendent supremacy as Lord of all worlds, and, at the very same time, His nearness to every one of His people, a nearness the Pharisees insisted on even while resisting, as strenuously as any Hellenized Jew of the time, any suggestion of a plurality of divine persons.

This same stress on the nearness of God leads naturally into examples of Pharisaic pietism — the personal, individual religion that Ben-Sira, for all his own genuine piety, does not always express with the warmth the Pharisees looked for. Where Ben-Sira writes (i. 12) that "the fear of the Lord delighteth the heart, and giveth gladness, and joy, and length of days," a Pharisaic hand deepens the thought: "The fear of the Lord is a gift from the Lord, for it setteth men upon paths of love." Where Ben-Sira says a few verses later that fear of the Lord is the fullness of wisdom and satisfies with her fruits, the addition supplies, "And both are gifts of God unto peace." Few additions better illustrate Pharisaic trust in divine mercy than the words added to xvii. 20, following Ben-Sira's statement that men's iniquities are not hidden from God and their sins are inscribed before Him: "But the Lord, being merciful, knowing also that they are made in His own image, spared them, and forsook them not, nor cast them off." The closeness of God to those who love Him is affirmed again in an addition to xvii. 26, "For He Himself will lead thee out of darkness unto the light of salvation," and the religious individualism of the Pharisee appears once more in an addition to xxiii. 5 asking that God "ever hold up" him who desires to serve Him. A final example: where Ben-Sira says (xxv. 11) that the fear of the Lord surpasses all things, and asks to what it may be likened, the Pharisaic addition breathes a still deeper personal religion: "The beginning of the fear of the Lord is to love Him; and the beginning of faith is to cleave unto Him."

Among the characteristic watchwords of the Pharisees, few if any occupied a more prominent place than repentance; it was, for the Pharisee no less than for the Prophets and later Rabbis, both the condition of one's reception into the fold and the means of restoration once astray, and it was the Pharisee's particular concern to press upon everyone, everywhere, their need of it. A good illustration occurs in the addition to xx. 2, where Ben-Sira (in the Syriac, which preserves the best text here, the Hebrew being wanting) says only that "he that reproveth a sinner getteth no thanks, but let him that maketh confession be spared humiliation"; several manuscripts add, "How good it is when he who is reproved manifesteth repentance, for thus wilt thou escape wilful sin" — a phrase implying, as Hart notes, a fuller and more outward manifestation of inward change than Ben-Sira's own more restrained language elsewhere. Similarly, where Ben-Sira says (xvii. 22) that the righteousness of a man is to God as a signet and He preserves the mercy of a man as the apple of an eye, the Pharisaic glossator locates man's true preciousness in God's sight in the fact that repentance is divinely granted, and adds accordingly, "granting repentance to His sons and daughters."

At least two of the additions to the secondary Greek text touch on the future life, a doctrine whose development the Pharisees did much to foster. Where Ben-Sira, in xvi. 22, voices a sceptic's complaint that no one declares his righteous dealing and that the appointed reckoning is too distant to matter, the Pharisaic addition answers that "the trying of all things is not until the end." More striking still is the longer addition after xix. 17, which speaks of the fear of the Lord as "the beginning of acceptance by Him," of wisdom gaining His love, and promises that "they who do the things that are pleasing unto Him shall pluck the fruit of the tree of immortality." A further pair of additions, found only in the Old Latin and using the phrase "the Holy Age" for the world to come, appear after xviii. 27 and xxiv. 32; though these may belong to a somewhat later stage in the book's transmission than the bulk of the Pharisaic material, nothing in their content is demonstrably Christian, and there appears to be no sharp line drawn in them between present mercy and the mercy that awaits the faithful hereafter — differing perhaps in degree, but not in kind.

Only some of the additions found across the Greek manuscripts representing the secondary text have been surveyed here; the character of this recension could be still further illustrated from the Old Latin version, which preserves a number of Pharisaic additions that have otherwise disappeared from every extant Greek manuscript. But enough has been said to justify calling this text, translated originally from a secondary Hebrew original, the Pharisaic recension of Sirach.

Returning to the original translation of Ben-Sira's grandson: his knowledge of the Septuagint was considerable, and, as Smend has shown, he frequently drew on it as a kind of ready-made lexicon — though his familiarity varied across the different divisions of the Old Testament, being greatest with the Pentateuch (from which he sometimes quotes verbatim, as in xx. 29 and xxiv. 23), somewhat less with the Prophets, and apparently negligible with any Greek translation of the Hagiographa. It is very probable that, in pursuit of a more than ordinary command of Greek, he had also gained some acquaintance with general Greek literature: he uses over two hundred words not found elsewhere in the Septuagint, favours compound verbs over simple ones, and likes to render the same Hebrew word by different Greek equivalents for variety's sake. He not infrequently expands his rendering of the Hebrew with an explanatory word or two, and often turns concrete Hebrew expressions into abstract Greek ones. The difference in style between the Greek of the Prologue and that of the book itself is marked enough that Smend reasonably suspects the grandson had some assistance in composing the former.

§ 5. Other Ancient Versions

i. The Syriac Version

It is impossible to fix the date of the Syriac version of our book with any certainty; the earliest known manuscript belongs to the sixth century, but already contains a very large number of scribal errors pointing to a long previous history, and it seems to be the parent of all other extant Syriac manuscripts of Sirach, since its corruptions occur in all of them. It seems tolerably certain that the Syriac Old Testament Apocrypha generally were altered from time to time with a view to harmonizing the text with that of the Septuagint, a process that may have begun as early as the episcopate of Palut, about A.D. 200 — which would imply the existence of a Syriac version of Sirach some time before that date.

Although some scholars once argued that the Syriac version was translated from the Greek rather than the Hebrew, the discovery of the Hebrew text has settled the matter: comparison with the Hebrew removes any doubt that the Syriac was indeed made from a Hebrew original, though not from the very form of the Hebrew text that has come down to us in the recently found manuscripts, but from a form that in many respects seems to have stood nearer to the original. This makes the Syriac valuable for correcting the Hebrew as we now possess it, and indispensable for those large portions of the book for which no Hebrew has survived at all. The Syriac is valuable, further, in that it preserves a number of verses and partial verses found elsewhere only in the Hebrew, in isolated Greek manuscripts, or occasionally in the Old Latin, and in some places it has retained the correct text where both Hebrew and Greek have gone astray together. In a considerable number of passages, however, the Syriac is a translation not of the Hebrew but of the Greek; this may be because the Syriac translator, in such places, took the Greek to reflect a more original Hebrew form than the one before him, or — more probably — because the Syriac text as we now have it has been corrected against the Greek at some later point, a natural enough proceeding at a time when the Greek Bible was regarded within the Christian Church as more authoritative than the Hebrew. That the Syriac translator of Sirach was himself a Christian seems more than probable, and the Greek manuscript or manuscripts he consulted evidently already contained elements of the secondary Greek text, itself further deteriorated in other respects. In any case, the Syriac version has a distinct value of its own, though it must be used with some caution given this mixed textual history. Smend judged it, in fact, the worst piece of translation in the whole Syriac Bible, though it is often uncertain how much of its trouble is due to the translator himself, to the Hebrew or deteriorated Greek text before him, or to later corruption in transmission. Paraphrase abounds, sometimes arbitrary, sometimes reflecting the translator's own imperfect grasp of the original, sometimes evidently designed to give a passage a Christian sense. Perhaps the most serious blemish, however, is the sheer number of omissions — some 370 lines, or about a ninth of the whole book. In many cases the Syriac translator had what seemed to him good reasons for leaving out a passage: as a Christian, for instance, he omitted the words "Thanksgiving perisheth from the dead as from one that is not, (but) he that liveth and is in health praiseth the Lord" (xvii. 28), and probably for anti-Jewish reasons he dropped xxxvii. 25, "The life of a man numbers days but few, but the life of Jeshurun days innumerable." A similar impulse likely explains the omission of xxxviii. 11, xlv. 8-14, parts of l. 18-21, and the litany that follows li. 12 (though this last is also missing from the Greek). Other omissions, such as xxxiii. 26 and xxxvi. 21, 23, are readily understood, but why passages such as xli. 14-xlii. 2 and most of xliii. 11-33 were passed over is harder to say, except on the supposition that the translator found them difficult and simply declined the task. In short, while the Syriac has a distinct value of its own and cannot be neglected, it must be used with great caution, and a student is wise never to consult it without also checking the Greek. It should be added that in this version the correct order of the chapters is preserved throughout.

ii. The Old Latin Version

This is the oldest and most important of the daughter-versions of the Greek. Like the Syriac, it is valuable in some respects for correcting the Greek while presenting grave drawbacks in others. As will be seen further on (§ 8), Jerome left the Latin text of Sirach as he found it — a fortunate circumstance, since as it stands the version preserves many genuinely ancient elements that a fresh translation by Jerome would probably have swept away; it also preserves, as already noted, the chapters in their correct order. But the text has come down to us in a deplorable state, made worse by the fact that it was translated from a Greek text already in worse condition than any Greek manuscript now extant; it is full of scribal errors and arbitrary alterations, and quotations in the Latin Fathers are of little help in correcting it, since the original translation itself seems to have been subjected to repeated correction against different Greek texts as time went on. This raises, in numerous individual passages, a genuinely difficult question: do the extra words found in the Latin represent an authentically different Greek text that once existed, or are they simply doublets created when a marginal note was later folded into the running Latin text? It is not always possible to say which, and this materially complicates the use of the Latin version.

Whether the Old Latin was translated from a manuscript of the primary or the secondary Greek text is a question of real complexity. At first sight one might assume the secondary Greek text as its basis, but the fact that many of the secondary text's characteristic additions are preserved in the Syro-Hexaplar and not in the Old Latin shows that the Latin cannot have been made directly from the secondary Greek text as such. Yet Smend has shown, after very close study, that the Greek copy behind the Old Latin was more heavily influenced by the secondary Greek text than any other Greek manuscript we possess, without itself simply being that secondary text. Smend's conclusion is that the Old Latin's underlying Greek text was fundamentally the ordinary, primary type, into which a later recension of the secondary Greek text — itself perhaps ultimately of Hebrew origin — had been substantially incorporated; only on this hypothesis, he judges, can all the phenomena of the Old Latin version be satisfactorily explained.

iii. The Syro-Hexaplar

This is the Syriac version made by Paul of Tella from the Greek, about A.D. 616. Although Sirach had no place in Origen's Hexapla proper, this Syriac version nonetheless recalls the Hexapla in one striking respect: one of Origen's critical marks, the asterisk, appears in it as well, at least through the first part of the book (up to about chapter xiii). Hart suggests that Origen, who valued the Book of Ben-Sira highly, felt its text needed settling, and attempted to purge the current Greek version of its accretions, work that his disciples may have carried further, sometimes removing genuine text along with the additions. We are nowhere told outright that Origen incorporated the Apocrypha into his Hexapla, but the way he cites these books as "Holy Scripture" (see § 8 below), together with the fact that the Book of Baruch receives much the same treatment with regard to the Hexaplaric signs as the canonical books, both point that way; as Smend puts it, the excellence of the Syro-Hexaplaric text of Sirach "would not be unworthy of Origen." In general this version follows closely a Greek manuscript closely related to Codex 248, though the translator also drew on the Peshitta when it suited him, and his rendering is in places quite free. A number of marginal notes, apparently drawn from his Greek exemplar, not infrequently preserve the better reading.

iv. The Sahidic Version

The manuscript containing this version, based on a Greek text closely related to the great uncials, has suffered considerable mutilation; the Prologue is almost entirely lost as a result, and a good many lines elsewhere are missing too. Other Coptic versions, the Bohairic and Akhmimic, survive only in fragmentary remnants of more or less value.

v. The Ethiopic Version

This version is rendered from the Greek, often quite literally, but the translator's desire to make the sense clear frequently leads him into paraphrase rather than strict translation; Smend cites xxiv. 21 as an example, where the Greek's "they that eat me shall yet be hungry, and they that drink me shall yet be thirsty" becomes in the Ethiopic "they that eat me, eat me and are not satisfied, and they that drink me, drink me and are not satisfied." The version's value is often diminished by the fact that its renderings only partially reflect the Greek, presumably because the translator did not fully understand his source and made his best guess at the sense; Dillmann, its editor, judged that it has also been revised in later times against the Greek, so that its original form can no longer be fully recovered from the manuscripts now extant. On the whole it follows the text of Codex B, though the particular manuscript behind the version was in places purer, in others more corrupt, than that codex; here and there it is of value for correcting the Greek.

vi. The Armenian Version

This version survives in two forms, one translated from the Old Latin and of little value for textual criticism, the other from the Greek and of considerably more use, though a good deal of its text is missing (xxxvi. 1-xxxviii. 14, xliii-li, and a number of isolated passages elsewhere). It also preserves some additions found nowhere else.

vii. The Slavonic Version

This version is of some importance in that it sometimes agrees with the Old Latin against all extant Greek authorities, and, again like the Old Latin (and, among Greek witnesses, only Codex 248), places xxx. 25-xxxiii. 13a in its correct position. It has been said to follow a text similar to that of the Complutensian edition, though with only a portion of its additions, and it has been revised at some point against the Syro-Hexaplar.

viii. The Arabic Version

This is a translation of the Peshitta. The translator, as Smend observes, was not concerned to render his source carefully so much as to produce an elegantly written Arabic book; his version is accordingly a free one throughout, with additions of his own, and the underlying text has itself been influenced by the Greek. The many gaps in the Syriac recur in the Arabic as well. The version is, on the whole, of only small value.

§ 6. Authorship and Date

i. The Name and Personality of the Author

In the manuscripts of the Greek Bible the author is called Jesus son of Seirach, or more briefly Seirach; among later Jews he is Ben Sira, and so too in the Syriac manuscripts, sometimes in the less authentic form "son of the Captive." The author's full name, given in the body of the book at i. 27, appears in the Hebrew as "Simeon the son of Jeshua the son of Eleazar the son of Sira," while the Greek gives simply "Jesus son of Sirach, of Jerusalem, son of Eleazar." The Syriac omits the passage altogether, though the Syro-Hexaplar has "Jesus the son of Sirach of Eliezer," and the usual designation in the Syriac Bible manuscripts is "Jesus the son of Simeon."

Since the author's own grandson states explicitly, in the Greek Prologue to his translation, that his grandfather's name was Jesus, it is likely that "Simeon" is an intrusion into the Hebrew text of i. 27; removing it restores the line to its proper balance, yielding simply "Of Jesus ben Eleazar ben Sira." The author's own name was thus Jesus, and his grandfather's Sira; the use of a grandfather's or more distant ancestor's name as a patronymic, with "ben" prefixed, was not uncommon, particularly where the father's own name was not sufficiently distinctive. The intruding "Simeon" may have crept in from i. 1, where it is the name of the reigning High Priest, and so come to be mistakenly attached to the author himself. Schechter, however, suggests instead that the author may genuinely have been named Simeon, called after the High Priest Simeon whose younger contemporary he was, a naming custom not unusual among Jews of the period.

From the data the book itself supplies, we may infer that Ben-Sira was a professed student and teacher of "wisdom." As a "scribe" — for by his time "scribe" and "sage" had become effectively one — he instructed young members of the Jerusalem aristocracy who gathered in his own "house of instruction," lecturing there, no doubt, on matters of law as well as ethics, after the manner congenial to the Teachers of the Law. Yet Ben-Sira belonged to an earlier generation of scribes in whom the spirit of the older Wisdom Literature still ran strong; though possessed of a deep sense of Israel's unique place among the nations, his class of teacher retained a broad and tolerant spirit capable of taking a genial view of life as a whole. This spirit pervades the book, marked as it is by sound piety joined to a thorough knowledge of human nature and a cultivated, sympathetic appreciation of the amenities of social life; Ben-Sira avoids equally the follies and the heroics of the fanatic. When he sings the praise of the ideal scribe in xxxix. 1-11, we very probably have a piece of self-portraiture:

Not so he that applieth himself to the fear of God, and to set his mind upon the Law of the Most High; who searcheth out the wisdom of all the ancients, and is occupied with the prophets of old; who heedeth the discourses of men of renown, and entereth into the deep things of parables; searcheth out the hidden meaning of proverbs, and is conversant with the dark sayings of parables.

Court life and foreign travel were evidently also part of his own experience: "who serveth among great men, and appeareth before princes; who travelleth through the lands of the peoples, testeth good and evil among men." It has been suggested that the author travelled as a young man, perhaps even entering the service of one of the Greek successor-kings, possibly Ptolemy IV (220-204 B.C.); such travels, on this reading, exposed him to real danger, as he recalls: "In my journeying I have seen much, and many things have befallen me: often was I in danger even unto death, but was preserved" (xxxiv. 11-12). The opening verses of chapter li, moreover, speak with unusually deep feeling of deliverance from some grave danger that had seriously threatened the author's life — perhaps, as has been suggested, some political peril connected with his court life or public responsibilities; he alludes more than once there to "cunning lips" and "framers of lies," through whose machinations his "soul drew nigh unto death... and I turned about on every side, yet there was none to help me."

The author's relation to the Jewish life of his own time is well summed up in Edersheim's words: the book represents "an orthodox, but moderate and cold, Judaism — before there were either Pharisees or Sadducees; before these two directions assumed separate form under the combined influence of political circumstances and theological controversies." It contains, as yet undistinguished and largely in germ, all the elements later developed in the history of Jewish religious thought, and beyond this it throws welcome light on its period generally: if we would know what a cultured, liberal, yet genuinely believing Jew thought and felt about the great questions of his day, and gain insight into the public opinion, morals, society, and even manners of the time, the materials for doing so are to be found in this book.

ii. The Date of Composition

Two factors are crucial for dating the book's composition: the identity of the High Priest Simon eulogized in ch. l, and the meaning of "the thirty-eighth year" mentioned in the Prologue to the Greek translation.

As to the High Priest: the glowing description Ben-Sira gives of Simon son of Jochanan (so the Hebrew; the Greek has "Onias") in ch. l has led many to suppose the author had actually seen him officiate in the sanctuary. This Simon has traditionally been identified with "Simon the Just," who is in turn identified by some scholars with Simon I, son of Onias I and grandson of Jaddua (flourished around 310-291 or 300-270 B.C.), and by others with Simon II (219-199 B.C.), son of Onias II. Ben-Sira's description would suit either figure equally well, so the question of date must be settled on other grounds.

As to the Prologue's date-formula: the translator states there that he came to Egypt "in the thirty-eighth year, under king Euergetes." Some have taken this to mean the thirty-eighth year of the translator's own life, but since there is no obvious reason for him to specify his age in this context, it is more natural to read it as the king's thirty-eighth regnal year. This points to one of the two Ptolemies named Euergetes: Euergetes I reigned only twenty-five years (247-222 B.C.) and is thereby excluded, leaving Euergetes II ("Physcon"), who reigned fifty-four years in all (170-145 B.C. jointly, 145-116 B.C. alone); reckoned from his accession, his thirty-eighth regnal year falls in 132 B.C. The translator, on this view, reached Egypt in 132 B.C. and completed his translation some years later, between 132 and 116 B.C. Since he calls the original author his "grandfather" in the ordinary sense of the word, the original Hebrew book itself may be assigned to the first quarter of the second century B.C., roughly 200-175 B.C. — making Ben-Sira a younger contemporary of Simon II, who could well have witnessed him officiating on the Day of Atonement. The tone of the references to Simon in ch. l suggests he had already been dead some time when Ben-Sira wrote, pointing to a date around 180-175 B.C. for the book's actual composition; and since nothing in the book alludes to the events leading up to the Maccabean conflict, a date later than 175 B.C. is unlikely. This dating is supported by internal evidence of Greek influence on the book's thought, notably the personification of Wisdom in ch. xxiv and the acquaintance it shows with Greek customs such as music at feasts (xxxv. 3-6).

A considerably earlier dating has more recently been proposed by Mr. J. H. A. Hart, who finds it hard to believe that a Jewish visitor from abroad would have stayed to work for any length of time in Egypt under Euergetes II, a king notoriously hostile to Jews and to foreigners generally. Hart proposes instead that the Prologue's date-formula refers not to Euergetes II's own regnal year but to the thirty-eighth year of an earlier era beginning with Ptolemy Philadelphus, in which Euergetes I acceded to the throne — placing the grandson's arrival in Egypt in 247 B.C. and hence pushing the original Hebrew book's composition back a century earlier than the commonly received date. This argument, however, is unconvincing: it appears to overstate Euergetes II's hostility to the Jews of Alexandria, who in fact prospered considerably under his rule once an initial period of persecution for political rather than religious reasons had passed, and who supplied him with a number of officials; the proposed reading of the date-formula itself is also strained, since a writer meaning to specify a year within an era beginning twenty-five years earlier would more naturally have said so directly. The internal evidence of the book, together with the character of its Hebrew diction, likewise favours the later date over Hart's proposal.

§ 7. The Influence of Sirach on Later Literature

The influence of our book on later Christian literature can be measured, in a general way, by the history of its relation to the Canon, discussed in the next section. Space allows only a sampling here of its influence on (a) the New Testament and (b) later Jewish literature.

(a) The Relation of Sirach to the New Testament

Given that New Testament writers regularly cite Scripture from the Greek Bible, it is somewhat surprising how few direct quotations occur from books outside the Palestinian Canon — indeed not even every book within that narrower canon is cited (Canticles, Qoheleth, Esther, and Ezra-Nehemiah go unquoted), while the Pentateuch, Prophets, and Psalms are drawn on richly. Still, some quotations from deutero-canonical and extra-canonical books do occur, such as the citation from Enoch in the Epistle of Jude, and given Sirach's importance within the Wisdom Literature, and that literature's popularity especially among the Greek-speaking Diaspora, it would be surprising to find no trace of its influence on those New Testament books that most reflect an Alexandrine outlook. The Epistle to the Hebrews offers no outright citation of Sirach, but at least one telling point of contact: its wording at xii. 12, quoting Isaiah xxxv. 3, agrees exactly with the Greek of Sirach xxv. 23 against the Septuagint's own wording — suggestive, though scarcely decisive on its own. The Epistle of James, by contrast, shows abundant and clear signs of direct acquaintance with Sirach: its teaching that God gives wisdom freely to those who ask "and upbraideth not" echoes Sirach's repeated use of the same verb for ungracious reproach (xviii. 18, xx. 15, xii. 22); its warning against the doubting, double-minded man "unstable in all his ways" recalls Sirach's repeated censure of the "double heart" and the man who "goeth two ways" (i. 28, ii. 12 f., v. 9, vii. 10); its counsel to be "swift to hear, slow to speak" echoes Sirach v. 11's "be swift to hear"; its image of a hearer who is not a doer being like a man who glimpses his own face in a mirror recalls Sirach's image of one who has "wiped a mirror" (xii. 11); and its counsel to call the elders to pray over the sick and anoint them with oil parallels Sirach's advice, in the section on the physician, to pray to the Lord for healing in time of sickness (xxxviii. 9-15). Beyond these verbal echoes, the two books share a great deal of common ground in theme — humility, pride, the treatment of rich and poor, the nature of true wisdom, and shared figures of speech such as the crown of life and the image of rust eating away at wealth — enough, taken together with the character of the Epistle as a whole, to justify the conclusion that the author of James knew Sirach well and was shaped by it.

It is difficult to believe that a book so popular among both Palestinian and Diaspora Jews in the early Christian centuries could have been wholly unknown to the writers of the other New Testament books, and a number of further possible echoes have been noted — in the Gospel of Matthew's teaching on forgiveness and on treasure in heaven, and in Luke's language about turning the hearts of the fathers to the children — though these parallels are admittedly not very compelling on their own. More persuasive is the suggestion that the Parable of the Rich Fool (Luke xii. 15 f.) draws on Ben-Sira's own description, in more than one passage, of the rich man who toils to amass wealth only to find, just as he settles down to enjoy it, that his time has run out and he must leave it all to others and die (cf. Sirach xi. 18-19, xxxi. 3). Worth noting, too, is a passage in the Didache (iv. 5) urging that one not be someone "that stretches out his hands to receive, but draws them in when he should give" — language that looks like a real quotation, whether directly from Ben-Sira's own words at iv. 31 ("let not thy hand be stretched out to take, and closed in the midst of giving") or from a common source; it is hard to believe our book did not exercise a real influence on the Didache as a whole, given how many further parallels of thought and sentiment the two share.

(b) Sirach and Later Jewish Literature

Determining priority between Ben-Sira and the older story of Ahiqar, or the Book of Tobit, is difficult, since many of their shared sayings may simply draw on still older common sources; but a strong case can be made for Ahiqar's priority. The well-known maxim that almsgiving delivers from death, repeated in various forms throughout later literature and appearing in Tobit (iv. 10, xii. 9), already presupposes the legend of Ahiqar and is best explained by it; Sirach has the same maxim in a form modified from that of Tobit ("store up almsgiving in thy treasuries, and it shall deliver thee from all evil; better than a mighty shield and a heavy spear shall this fight for thee against an enemy"). Sirach and Ahiqar share a number of other striking parallels as well — the warning against standing against a river in flood, and reflections on what burdens are heaviest to bear — while several passages in Sirach concerning care for the poor and proper burial of the dead find close counterparts in Tobit.

Sirach's influence can also be traced in other Jewish literature outside the Rabbinic corpus. The Slavonic book of 2 Enoch quotes Sirach i. 2 almost verbatim in its xlvii. 5, and shows a number of further parallels elsewhere; the Psalms of Solomon, too, show many resemblances of language and thought to Sirach, though in most cases the agreement is probably better explained by both writers independently drawing on the same older scriptural passages than by direct dependence of one on the other.

Ben-Sira's influence on the Rabbinic literature proper hardly needs demonstrating further, given how often this Introduction has already had occasion to note quotations from the book across the Talmuds, the Midrashim, and the writings of scholars and poets such as Sa'adya and Ibn Gabirol. Even after the book was formally banned by Rabbinic authority and became suspect to the orthodox, collections of extracts from it continued to circulate and be read, in the original Hebrew, among the Jews; it also appears to have been translated, wholly or in part, into Aramaic for Jewish use at some point, and it was only in the Middle Ages that the original work vanished from Jewish memory entirely. The extent of its earlier influence can be gauged from a few notable facts: it seems to have shaped important works such as the tractates Pirqe Avot and Derekh Eretz, being actually cited by name in Pirqe Avot iv. 7, with a whole further series of parallels traceable throughout that tractate — evidence that in the earlier period the book was closely studied and highly esteemed in Rabbinic circles. It appears also to have influenced the synagogue liturgy: the prayer in xxxvi. 1-17 shows remarkable parallels to portions of the Shemoneh Esreh ("Eighteen Blessings") central to the synagogue service, though it is on the whole more likely that an earlier form of that liturgical prayer already existed in Ben-Sira's own day and that he is drawing on or alluding to it, since his own prayer has a distinctly liturgical ring suggesting it is not simply his own original composition. A few of the parallels are worth citing directly: Sirach's "as Thou hast sanctified Thyself before them, so glorify Thyself in them before us" (xxxvi. 4) echoes the "sanctification of the Name" paragraph of the Shemoneh Esreh ("Thou art holy, and Thy name is holy... Blessed art Thou, the holy God"), and Sirach's prayer to "gather all the tribes of Jacob, that they may receive their inheritance as in the days of old" (xxxvi. 11) parallels the Shemoneh Esreh's tenth paragraph, on the ingathering of the exiles. Possible echoes can be found for all but three of the prayer's nineteen paragraphs. One part of the Jewish liturgy, however, is unquestionably dependent on Sirach outright: the rapturous description of the High Priest's beautiful appearance as he emerged from the Holy of Holies on the Day of Atonement, still recited in the service for that day, is largely built on and imitated from Ben-Sira's own description of the High Priest Simon in ch. l.

§ 8. Canonicity of the Book and Its Use in the Early Church

Sirach owed its place and use in the Christian Church to its inclusion in the Alexandrine Canon, the broader Greek collection of scriptural books current in the Greek-speaking Church, distinct from the narrower Hebrew Canon of twenty-two books. The earliest Christian list of Old Testament books, communicated by Melito of Sardis after inquiry in Palestine around A.D. 180, reflects the Hebrew Canon and so excludes Sirach along with the rest of the Apocrypha; Origen's list, from not later than A.D. 231, likewise counts the Hebrew Canon's twenty-two books, though he oddly also includes 1 Esdras and the Epistle of Jeremiah, neither ever considered canonical by the Jews — a pattern of "expanding" the Hebrew Canon's list without technically adding to its count that recurs in the lists of Athanasius, Cyril of Jerusalem, and Epiphanius. Other, less formal lists do include Sirach outright among the canonical books, or else, as in one anonymous list, group it together with Tobit and Wisdom under a distinct heading of "Apocrypha."

Turning to more official or ecclesiastical evidence: the Muratorian Fragment, our earliest surviving attempt at a canon list from the Catholic Church as a whole (dated to around A.D. 160-170), may contain a passing reference to Sirach; the eighty-fifth Apostolic Canon lists the Hebrew Canon and then adds the three books of Maccabees and the Wisdom of Sirach as texts specially recommended for instructing the young, without reckoning them as fully canonical; the Apostolic Constitutions quote Sirach with the same formula used for canonical Scripture in one place, while omitting all of the Apocrypha from an explicit list of readings in another. Regional councils in the West took a still more favorable view: the Council of Hippo (A.D. 393) named Sirach specifically among the canonical books, and the Councils of Carthage (A.D. 397 and 419) counted the "five books of Solomon" — Proverbs, Ecclesiastes, Canticles, Wisdom, and Sirach — as canonical Scripture.

Individual Church Fathers vary considerably. In the East, the Didache (c. 120) and the Epistle of Barnabas both quote Sirach iv. 31 as authoritative, though Melito of Sardis (d. c. 180) restricts the canon to the Hebrew books and so implicitly excludes it. Clement of Alexandria (d. 220) quotes Sirach frequently and calls it "Scripture" and "divine Scripture," even though Eusebius elsewhere reports that Clement classed it among the "disputed" books. Origen shows the same tension: his formal canon-list keeps to the twenty-two Hebrew books, yet elsewhere he cites Sirach as "Holy Scripture" and defends, in his letter to Julius Africanus, the Christian use of material found in the Greek Bible beyond the Hebrew Canon. Eusebius himself offers no single verdict, transmitting the Hebrew-canon lists of Josephus, Melito, and Origen as authoritative while elsewhere calling Sirach and Wisdom "controverted" — treating the whole Apocrypha, in Westcott's phrase, as "controverted and yet familiarly used by many." Athanasius (d. 373), in his thirty-ninth Festal Letter, firmly restricts the canon proper to the twenty-two Hebrew books, but explicitly commends Sirach, along with Wisdom, Esther, Judith, Tobit, and the Didache and Shepherd of Hermas, as edifying reading for new converts, even while denying such books canonical standing outright; elsewhere he does once quote Sirach as "Holy Scripture." Amphilochius and Gregory of Nazianzus restrict themselves strictly to the Hebrew Canon and say nothing of Sirach; Cyril of Jerusalem does likewise in his formal list, yet quotes Sirach elsewhere in his Catechetical Lectures; the pseudo-Chrysostom Synopsis and Chrysostom's own writings both treat Sirach and its companion wisdom-books as Scripture more readily. Epiphanius (d. 404) is frankly inconsistent, at times restricting the canon to the Hebrew books and calling Wisdom and Ecclesiasticus merely "useful," at other times listing them alongside the rest of "all divine writings." John of Damascus (d. 750), writing at the end of this period, still describes Wisdom and Sirach as "virtuous and excellent," yet not "numbered" among the Scriptures kept in the Ark.

The Western Fathers, on the whole, treat Sirach still more readily as Scripture. Tertullian (d. 220) and Cyprian (d. 258) both quote it repeatedly with the same formula ("as it is written," or "Scripture says") that they use for the books of the Hebrew Canon. Methodius (c. 311) quotes Sirach, Wisdom, and Baruch without reserve as Scripture. Hilary of Poitiers (d. 368), while formally listing only the Hebrew Canon (with the Epistle of Jeremiah added), nonetheless cites Ecclesiasticus and Wisdom as "prophets," implying belief in their canonical standing; Rufinus (c. 410) draws an explicit distinction between the strictly "canonical" Hebrew books and a second category of "ecclesiastical" books, including Wisdom and Sirach, useful for the Church's edification though not for establishing doctrine. Jerome (d. 420), the first to draw a systematic and lasting line between the Hebrew Canon and the Apocrypha and the first to apply the term "Apocrypha" in its modern technical sense, states plainly in his famous "Helmed Prologue" that Wisdom, Sirach, Judith, Tobit, and the Shepherd of Hermas do not belong to the Canon proper, and that the Church reads them "for the edification of the people," not "to confirm the authority of ecclesiastical doctrines" — though even he, inconsistently, sometimes quotes Sirach and Wisdom with the same formula he reserves for canonical Scripture elsewhere. Augustine (d. 430), by contrast, is markedly more generous: in his enumeration of the Old Testament books in De Doctrina Christiana he lists Wisdom and Sirach together with the "prophetic" books, on the strength of a tradition that connected them with Solomon even though he knew they were actually the work of Jesus son of Sirach, and treats them as belonging among "all these books" in which the God-fearing seek the will of God. Later Western witnesses — John Cassian, Pope Innocent I, the pseudo-Gelasian list, and Cassiodorus (d. 570) — all include Sirach and Wisdom among the canonical books of Solomon without reservation.

Taken as a whole, then, the evidence of the early Church favors regarding Sirach as at the very least an edifying and instructive book, even where its formal authority was ranked below that of the Hebrew Canon proper.

§ 9. The Theology of the Book

i. The Doctrine of God

Ben-Sira's conception and teaching of the Almighty is very full; not only his orthodox belief, but still more his religious temperament, which so often expresses itself in the book, impelled him in the most natural way to speak frequently of the divine Personality, His attributes, and His relationship to men. First and foremost comes his teaching on the unity of God: "From everlasting He is the same" (xiii. 21), and again, "That they may know, as we also know, that there is none other God but Thee" (xxxvi. 5). In the long section xliii. 1-26, describing the divine activity in Nature, he concludes: "The conclusion of the matter is: He is all" (v. 27) — words which might at first glance suggest pantheism, but which the context shows only mean that God is to be discovered in all His works; the very definite personality Ben-Sira always attributes to God amply proves him free of any real pantheistic tendency. This teaching of God as present in all things leads naturally to that of God as Creator of all, a theme on which Ben-Sira draws chiefly on the Psalms (see the fine passage xlii. 15-xliii. 33), and in which he emphasizes God's all-knowledge, declaring "what is past and what is future" and revealing "the profoundest secrets" (xlii. 18-19). The eternity of God likewise finds frequent expression, as does His holiness ("accustom not thy mouth to an oath, nor make a habit of the naming of the Holy One," xxiii. 9; cf. iv. 14, xliii. 10, xlvii. 8, xlviii. 20).

A further side of Ben-Sira's doctrine of God concerns His relationship to Israel as against the Gentiles. The more usual Jewish view, that God is in a special sense the God of Israel, is taught in xvii. 17 ("for every nation He appointed a ruler, but Israel is the Lord's portion"), and the fact that Wisdom belongs to Israel above all others marks them out as His people in a special sense (xxiv. 8 ff., especially v. 12: "and I took root among an honoured people, in the portion of the Lord and of His inheritance"); the entire "Praise of the Fathers" (ch. xliv-xlix) likewise reflects the belief that Israel is uniquely favored by God. Yet Ben-Sira is not wholly particularist; he recognizes God as the God of the whole world and sometimes strikes a universalist note, as in xviii. 13-14: "the mercy of man is exercised upon his own kin, but the mercy of God is extended to all flesh, reproving, and chastening, and teaching, and bringing them back as a shepherd his flock." The same mercy that is extended to all flesh implies its converse: God's wrath falls on the wicked whether Jew or Gentile. The doctrine of divine Fatherhood likewise finds expression in the book, most strikingly in xxiii. 1, "O Lord, Father, and God of my life" — a witness to real belief in the Fatherhood of God toward the individual person, going beyond the older, more purely national Israelite conception of God as father or husband of the nation as a whole.

ii. The Law

Ben-Sira gives great prominence to the Law, both in its ethical and its ritual aspects, differing markedly here from Proverbs, to which he is otherwise so greatly indebted; the stress he lays on the Law and on legal observance generally marks his book as perhaps the most important link we possess between the older prophetic religion and the newer, more legally-minded Judaism of Rabbinic times. Yet he uses the word "Law" in a broad sense, much as the Rabbis later used "Torah" — not merely as a legal code but as teaching or instruction of any kind, whether found in the Pentateuch, elsewhere in Scripture, or even beyond the Canon; Torah, in other words, was to the Jewish mind both an institution and a faith. Ben-Sira accordingly stresses first of all the general duty of observing the Law as the prime obligation of the people to whom the Lord gave it (ix. 15), teaches that there can be no honour for those who transgress it (x. 19), and insists on the duty of seeking it out, believing it, and meditating on its precepts (xxxii. 15-24, xxxix. 1 ff.); he urges men not to be ashamed of the Law (xlii. 2), recalls how Israel's great heroes of old observed it, were enlightened by it, and taught it to others (xliv. 20, xlv. 5, 17, xlvi. 14), and teaches that the observance of its commandments is the one thing worth thinking of as death approaches (xxviii. 6).

Since the Law was given by God, it is, like Him, eternal — and this brings us to perhaps the most interesting part of Ben-Sira's teaching on the Law: his identification of it with Wisdom, which implies both the Law's pre-existence and its divine character. This identification, so far as is known, appears here for the first time in Jewish literature, and later became, with one exception (the unity of God), the central dogma of Rabbinic Judaism; yet the way Sirach simply takes the identification for granted suggests Ben-Sira was not innovating so much as expressing a view that had already won general acceptance. "He that feareth the Lord doeth this," he says of the pursuit of Wisdom, "and he that taketh hold of the Law findeth her" (xv. 1); Law and Wisdom appear as plain synonyms in xxxiv. 8 ("without deceit shall the Law be fulfilled, and Wisdom is perfect in a mouth that is faithful") and in xxi. 11; and the identification is asserted outright in xxiv. 23, where the things said of Wisdom in the preceding verses are declared to be "the book of the covenant of God Most High, the Law which Moses commanded as an heritage for the assemblies of Jacob" — echoed again in xix. 20, "all wisdom is the fear of the Lord, and all wisdom is the fulfilling of the Law." Since Ben-Sira also taught, as will be seen below, that Wisdom existed before the Creation, his identification of Wisdom with the Law amounts to teaching the pre-existence of the Law as well — a thoroughly Rabbinic doctrine (compare the later Midrash's teaching that the Torah is two thousand years older than the Creation) shown here to have been taught well before Christian times.

A further important point concerns the spirit in which Ben-Sira thought legal, and especially ritual, observance ought to be carried out. A purely ritualistic law might in principle have dulled the moral sense by placing ceremonial detail on the same footing as moral duty, but in Ben-Sira's hands, as generally among the more thoughtful teachers of the Law, this danger is guarded against: he insists that the sacrifice of the unrighteous man is a mere "mocking offering," unacceptable to God no matter how numerous, since the Most High does not forgive sin "for a multitude of sacrifices" (xxxiv. 18-19), and that the fasting of a man who returns to his old sins profits him nothing, no more than washing again profits one who touches a corpse anew after already purifying himself (xxxiv. 25-26) — a striking testimony to the essentially spiritual character of Ben-Sira's understanding of the Law's ritual demands.

iii. The Teaching on Wisdom

The divine character of Wisdom is vividly expressed in xxiv. 3-5, where personified Wisdom herself declares: "I came forth from the mouth of the Most High, and as a mist I covered the earth. In the high places did I fix my abode, and my throne was in the pillar of cloud. Alone I compassed the circuit of heaven, and in the depth of the abyss I walked." That Wisdom took part in the creation of the world is clear from "before them all was Wisdom created" (i. 4) and from the following verses describing how God "created her, and saw, and numbered her, and poured her out upon all His works"; her existence before creation is stated still more explicitly in xxiv. 9, "He created me from the beginning, before the world" — a vivid personification building on Proverbs viii. 22-31, where Wisdom likewise declares herself set up "from everlasting, from the beginning, or ever the earth was." The intimate relationship between Wisdom and God naturally implies her own eternity, a truth stated in the book's opening words, "all Wisdom cometh from the Lord, and is with Him for ever," and again in xxiv. 9, "the memorial of me shall never cease." This personification extends further: Wisdom takes up her abode among men and invites them to dwell with her — "with faithful men is she, and she hath been established from eternity, and with their seed shall she continue" (i. 15); "come unto me, ye that desire me, and be ye filled with my produce; for my memorial is sweeter than honey, and the possession of me than the honeycomb" (xxiv. 19-20). True to his larger purpose of showing the superiority of Israel's wisdom over that of the Greeks, Ben-Sira pictures Wisdom as having sought a resting-place among all the nations of the world before God directed her to make her home in Israel alone: "with all these I sought a resting-place... then the Creator of all things gave me commandment, and He that created me fixed my dwelling-place for me; and He said, Let thy dwelling-place be in Jacob, and in Israel take up thine inheritance... and I took root among an honoured people, in the portion of the Lord and of His inheritance" (xxiv. 7-12) — an elaboration, with real poetic beauty, of a thought already present in Proverbs (viii. 31, 34 ff.).

As throughout the Wisdom Literature generally, "Wisdom" in Ben-Sira never denotes mere knowledge; in its essence it is the faculty of distinguishing good from bad, or, in earlier usage, the advantageous from the harmful, and its content is from the outset essentially religious — a divine attribute whose possession brings a man into closer kinship with God than mere outward ceremonial observance could, however scrupulously performed. It is in this light that Ben-Sira teaches that to live wisely is to live according to the divine commandments; in contemplating and acting on the wisdom of God as expressed in His commandments, a man's own wisdom comes to approximate the divine, and ordinary practical wisdom, in all its many forms, is thus of the same essential kind as divine wisdom, differing only in degree — which makes clear why the identification of Law and Wisdom, discussed above, was for Ben-Sira all but inevitable. Wisdom's religious character is underscored by the axiom, common to the whole Wisdom Literature, that "the fear of the Lord is the beginning of Wisdom" (i. 14), a thought Ben-Sira takes up from earlier sages but makes fully his own in sayings like "the crown of Wisdom is the fear of the Lord" (i. 18) and "to fear the Lord is the root of Wisdom" (i. 20).

Beside this properly religious content, Wisdom for Ben-Sira also carries a more mundane, practical sense — knowledge of the world and of how to live well in it — which he treats at greater length than the purely religious aspect, in keeping with his own primary concern with the affairs of this life rather than speculation about a life to come: "they that love her love life" (iv. 12); "the wisdom of the poor man lifteth up his head, and causeth him to sit among princes" (xi. 1). The many precepts on right conduct scattered through the book represent the fruit of a lifetime's pursuit of just this kind of practical wisdom, which, though it differs from divine wisdom in scope, ultimately springs from the same source, the Giver of all good things. So enduring is the power of Wisdom in those who truly possess her that her possession is spoken of as hereditary — "if he trust me, he shall possess me, and his posterity shall hold me fast" (iv. 16) — though one who possesses her may yet lose her by sinning: "if he turn away from me, I will forsake him, and will deliver him over to the spoilers" (iv. 19). True blessedness belongs only to those who persistently pursue Wisdom (xiv. 20-27), and this pursuit demands leisure: all the ordinary trades and occupations of men are good and necessary, Ben-Sira teaches, but none compares with the calling of one who devotes himself wholly to seeking out the wisdom of the ancients, which is nothing other than the fear of God and the Law of the Most High (xxxviii. 24-xxxix. 11).

Because Wisdom is by nature practical, Ben-Sira insists that she must not only be possessed but also exhibited: "hidden wisdom and concealed treasure, what profit is there in either? Better is the man that hideth his folly than a man that hideth his wisdom" (xx. 30-31). To those who desire Wisdom he gives counsel that well illustrates the religious core of the whole conception: "if thou desire Wisdom, keep the commandments, and the Lord will give her freely unto thee" (i. 26); "without measure doth He grant her to them that love Him" (i. 10). Yet this free gift still calls for real effort on the seeker's part, a testing discipline that will try his sincerity — "I will walk with him in disguise, and at first I will try him with temptations; fear and dread will I bring upon him, and I will torment him with chastisements" (iv. 17) — and a hard course of instruction: "bring thy feet into her fetters, and thy neck into her chain; bow down thy shoulder, and bear her, and chafe not under her bonds" (vi. 24-25). But the reward for such sustained effort is correspondingly great, as Ben-Sira describes in a beautiful passage: "for at length thou wilt find her rest, and she shall be turned for thee into gladness... an ornament of gold is her yoke, and her fetters a cord of blue. Thou shalt array thee with her as with robes of glory, and crown thee with her as with a crown of beauty" (vi. 28-31). Such a reward, clearly, is not for everyone — "Wisdom is according to her name, and to most men she is not manifest" (vi. 22) — and Ben-Sira in fact divides humanity into two classes, the wise and the foolish, which for him are simply synonymous with the good and the evil: "as a prison-house is Wisdom to a fool, and the knowledge of the wise as coals of fire... as a golden ornament is instruction to the wise, and as a bracelet upon their right arm" (xxi. 18-21).

iv. The Doctrine of Sin

The problem of sin's existence had, of course, exercised human minds for ages before Ben-Sira's time: how was one to reconcile the facts of daily experience with belief in an all-righteous, all-powerful God who governs the world? Various partial answers had already been proposed — that the wicked man's ruin, though delayed, comes suddenly in the midst of his prosperity (Ps. xxxvii. 35-36), or that his outwardly happy life ends badly while the righteous man's ends in peace (Ps. xxxvii. 37-38), or that God simply made all things, even the wicked, for their appointed purpose (Prov. xvi. 4) — but none of these offered a genuine solution. Ben-Sira stood on somewhat safer ground in echoing the idea that misfortune befalling the righteous is a form of discipline, and therefore ultimately for their benefit (xxxii. [xxxv.] 14), and he strikes out a partly original line of his own in suggesting that even a wicked man's lifelong prosperity may be entirely undone by a terrible final hour that erases its memory, thus preserving the justice of God within the compass of this present life alone: "for it is easy in Jahveh's sight, at the end, to requite a man according to his deeds... pronounce no man happy before his death; for by his latter end a man shall be known" (xi. 26-28). This attempt at a solution witnesses, if nothing else, to a genuine wrestling with a real difficulty.

On the specific question of sin's origin, Ben-Sira's treatment is instructive precisely because it shows him caught between several only partly compatible views. He puts forward, in effect, three distinct theories. The first — which he explicitly combats, though without quite escaping its logic himself — traces sin back to God; against this he writes, "say not, from God is my transgression, for that which He hateth made He not... evil and abomination doth the Lord hate, and He doth not let it come nigh to them that fear Him" (xv. 11-13), going on to affirm human free-will in strong terms: "God created man from the beginning, and placed him in the hand of his own inclination (yetzer)... life and death are before man, that which he desireth shall be given to him... He commanded no man to sin, nor gave strength to men of lies" (xv. 14-20). Yet because this same yetzer, or innate tendency (in later Rabbinic thought divided into a "good" and an "evil" yetzer, of which the evil one is much the more prominent figure), was itself created by God as part of human nature, Ben-Sira comes perilously close, by implication, to the very position he sets out to reject — and elsewhere in the book (xxxiii. 13-15, xxxvii. 3) he comes nearer still. A second theory appears in xxv. 24, "from a woman did sin originate, and because of her we all must die" — tracing sin's origin in the human race to the fall of Eve, though without following the question back any further, and involving Ben-Sira in a real, if perhaps unintended, ascription of universal human mortality to Eve's transgression, a notably developed view not otherwise met with in Jewish literature before Paul's epistles, the Slavonic Enoch, and 4 Ezra. A third theory, not stated outright but reasonably inferred from xxi. 27-28 ("when the fool curseth his adversary, he curseth his own soul; the whisperer defileth his own soul") locates the true origin of sin within each individual man himself, who is in effect his own "Satan" — a view for which parallels exist elsewhere in the literature of the period (compare 1 Enoch xcviii. 4, "sin hath not been sent upon the earth, but man of himself hath created it"). Yet other passages (xxi. 2, xxvii. 10) point instead to sin as something external to man, so that Ben-Sira's overall teaching on the subject remains, on close examination, genuinely inconsistent — he implies without quite asserting that sin's ultimate origin is in God, strongly combats that same implication elsewhere, traces the entry of sin into humanity to Eve without pursuing its deeper origin, and treats sin now as arising from within the individual, now as an external force. These contradictions bring into clear relief Ben-Sira's inability to construct a fully consistent doctrine of sin's origin — in which, however, he only anticipates precisely the same difficulties the Rabbis themselves would later face in wrestling with the same question. Whatever the theoretical confusion, Ben-Sira's sense of sin's real and universal presence among men is not in doubt, and finds repeated, urgent expression throughout the book (iv. 26, vii. 8, viii. 5, xxiii. 4-6, among many other passages).

v. The Doctrine of the Future Life

In the main, Ben-Sira's belief about the hereafter follows the ordinary teaching of the Psalms — that in death there is no remembrance of God and none to praise Him in Sheol (cf. Ps. vi. 5, cxv. 17-18, cvi. 28) — a pattern reflected closely in his own words: "for what pleasure hath God in all that perish in Hades, in place of those who live and give Him praise? Thanksgiving perisheth from the dead as from one that is not, but he that liveth and is in health praiseth the Lord" (xvii. 27-28). Although death, as a rule, marks the definite end of things and is bound up with corruption (x. 11, xvii. 32, xxviii. 6), Ben-Sira does not treat it as necessarily an object of terror; under the right circumstances it can even be welcome, as in the fine lines of xli. 2, "hail, Death, how welcome is thy decree to the luckless man, and that lacketh strength, that stumbleth and trippeth at everything, that is broken, and hath lost hope" (cf. xxx. 17, xl. 28); death is terrible, by contrast, chiefly to one who is still in prosperity and health (xl. 1). Sometimes death is spoken of as a punishment (vii. 17, xl. 9-10), though there is nowhere any mention of punishment after death. The one sense in which, for Ben-Sira, a man may be said to "live on" after death is through the wisdom he acquired in life: "his understanding many do praise, and never shall his name be blotted out; his memory shall not cease, and his name shall live from generation to generation" (xxxix. 9; cf. the similarly fine passage xli. 11-13, "vanity is man concerning his body, but the name of the pious shall not be cut off... life's goods last for limited days, but the reward of a name for days without number").

In a few places, however, there are hints of something that might have developed, under other circumstances, into a fuller conception of a life beyond the grave — passages that speak of the dead as finding "rest" (xxii. 11; cf. xxix. 17, xxxviii. 23), an idea in some tension with the more usual picture of death as simple corruption and ending. It is worth noting, too, that in at least two places the Greek translation shows a somewhat more developed conception of the afterlife than the underlying Hebrew: where the Hebrew of vii. 17 reads "humble thy pride greatly, for the expectation of man is worms," the Greek has instead "humble thy soul greatly, for the punishment of the ungodly man is fire and the worm" — the beginnings, however slight, of a picture of postmortem retribution absent from Ben-Sira's own Hebrew original.

Prologue

Since many things and great have been delivered unto us through the Law and the Prophets and the others who followed after them—for which things' sake we must give Israel the praise of instruction and wisdom—and as not only must the readers themselves become adept, but also the lovers of learning must be able to profit them which are without both by speaking and writing; my grandfather Jesus, having given himself much to the reading of the Law and the Prophets and the other books of our fathers, and having acquired considerable familiarity therein, was induced also himself to take a part in writing somewhat pertaining to instruction and wisdom, in order that those who are lovers of learning and instructed in these things might make so much the more progress by a manner of life (lived) in accordance with the Law. Ye are entreated, therefore, to make your perusal with favour and attention, and to be indulgent, if in any parts of what we have laboured to interpret we may seem to fail in some of the phrases. For things originally spoken in Hebrew have not the same force in them when they are translated into another tongue: and not only these, but the Law itself, and the Prophecies, and the rest of the books, have no small difference when they are spoken in their original form. Now, in the eight and thirtieth year under king Euergetes, having come into Egypt and continued there, I found opportunity for no small instruction. I, therefore, deemed it most necessary myself to devote some zeal and 'love-labour' to (the task of) interpreting this book; devoting, indeed, much sleepless care and skill in the interval in order, having brought the book to an end, to publish it for them also who in the land of their sojourning desire to be lovers of learning, being already prepared in respect of their moral culture to live by the Law.

Chapter 1

1 All wisdom cometh from the Lord, And is with Him for ever. 2 The sand of the seas, and the drops of rain, And the days of eternity—who can number (them)?

3 The height of the heaven, and the breadth of the earth, And the deep,—who can trace (them) out? 4 Before them all was Wisdom created, And prudent insight from everlasting. 6 The root of Wisdom, to whom hath it been revealed? And her subtle thoughts, who hath known them? 8 One there is, greatly to be feared, The Lord sitting upon His throne; 9 He himself created her, and saw, and numbered her, And poured her out upon all His works; 10 Upon all flesh in measure, But without measure doth He grant her to them that love Him.

11 The fear of the Lord is glory and exultation, And gladness, and a crown of rejoicing. 12 The fear of the Lord delighteth the heart, And giveth gladness, and joy, and length of days. 13 Whoso feareth the Lord, it shall go well with him at the last, And in the day of his death he shall be blessed. 14 To fear the Lord is the beginning of Wisdom, And with the faithful was she created in the womb. 15 With faithful men is she, and she hath been established from eternity; And with their seed shall she continue. 16 To fear the Lord is the fullness of Wisdom, And she satiateth men with her fruits. 17 She filleth all her house with pleasant things, And her garners with her produce. 18 The crown of Wisdom is the fear of the Lord, And increaseth peace and life and health. 19 She is a strong staff and a glorious stay, And everlasting honour to them that hold her fast. 20 To fear the Lord is the root of Wisdom, And her branches are length of days.

22 Unrighteous wrath cannot be justified, For the wrath of his anger (will prove) his ruin. 23 He that is patient controlleth himself until the (proper) time, And afterwards joy springeth up for him. 24 He suppresseth his words until the (proper) time, And (then) shall the lips of many tell forth his understanding. 25 In the treasures of Wisdom (there are) wise proverbs; But godliness is an abomination to sinners. 26 If thou desire Wisdom, keep the commandments, And the Lord will give her freely unto thee. 27 For the fear of the Lord is wisdom and instruction, And faith and meekness are well-pleasing unto Him. 28 My son, disobey not the fear of the Lord, And approach it not with a double heart. 29 Be not a hypocrite in the sight of men, And take good heed to thy lips. 30 Exalt not thyself lest thou fall, And bring disgrace upon thyself, And the Lord reveal thy hidden (thoughts), And cast thee down in the midst of the assembly, Because thou camest not unto the fear of the Lord, And thy heart was full of deceit.

Chapter 2

1 My son, when thou comest to serve the Lord, Prepare thy soul for temptation. 2 Set thy heart aright and endure firmly, And be not fearful in time of calamity. 3 Cleave unto Him, and let Him not go, That thou mayst be wise in thy ways.

4 Accept whatsoever is brought upon thee, And be patient in disease and poverty. 5 For gold is proved in the fire, And men acceptable [to God] in the furnace of affliction. 6 Put thy trust in God, and He will help thee, And hope in Him, and He will make straight thy ways.

7 Ye that fear the Lord, wait for His mercy; And turn not aside, lest ye fall. 8 Ye that fear the Lord, put your trust in Him, He will not withhold your reward. 9 Ye that fear the Lord, hope for His benefits, And for eternal gladness and mercy. 10 Look at the generations of old and see, Who ever trusted in the Lord, and was put to shame? Or who did abide in His fear, and was forsaken? Or who did call upon Him, and He did not hear him? 11 For compassionate and merciful is the Lord, And He forgiveth sins, and saveth in time of affliction.

12 Woe unto fearful hearts and unto faint hands, And unto the sinner that goeth two ways. 13 Woe unto the faint heart, for it believeth not, Therefore shall it not be sheltered. 14 Woe unto you that have lost your endurance, And what will ye do when the Lord visiteth you?

15 They that fear the Lord will not be disobedient to His words, And they that love Him will keep His ways. 16 They that fear the Lord will seek His good pleasure, And they that love Him will be filled with (His) Law. 17 They that fear the Lord will make ready their hearts, And will humble their souls before Him: 18 [Let us fall into the hands of the Lord, And not into the hands of men;] For as is His majesty, so also is His mercy, And as is His name, so also are His works.

Chapter 3

1 Hearken, ye children, to the judgement of your father, And do thereafter, that ye may be saved. 2 For the Lord hath given the father glory as touching the children, And hath established the judgement of the mother as touching the sons. 3 He that honoureth his father maketh atonement for sins, 4 And as one that layeth up treasure is he that honoureth his mother. 5 He that honoureth his father shall have joy of his children, And what time he prayeth he shall be heard. 6 He that giveth glory to his father shall have length of days, And he that giveth rest to his mother shall receive reward from God. 7 He that feareth the Lord honoureth his father, And serveth his parents as masters. 8 My son, in word and in deed honour thy father, That every blessing may overtake thee. 9 The blessing of a father establisheth (his) seed, But the curse of a mother rooteth up the young plant. 10 Glorify not thyself in the dishonour of thy father, For that is no glory to thee. 11 A man's glory is the glory of his father, And he that dishonoureth his mother multiplieth sin. 12 My son, help thy father in his old age, And grieve him not all the days of his life; 13 And even if his understanding fail, be considerate with him, And dishonour him not all the days of his life. 14 Benevolence to a father shall not be blotted out, And as a substitute for sins it shall be firmly planted. 15 In the day of affliction it shall be remembered to thy credit, It shall obliterate thine iniquities as heat (disperseth) hoar-frost. 16 As one that acteth presumptuously is he that despiseth his father, And as one that provoketh his Creator is he that curseth his mother.

17 My son, when thou art in prosperity walk humbly, And thou wilt be loved more than him that giveth gifts. 18 Humble thyself in all greatness, And thou wilt find mercy in the sight of God. 20 For many are the mercies of God, And to the humble He revealeth His secret.

21 Seek not (to understand) what is too wonderful for thee, And search not out that which is hid from thee. 22 Meditate upon that which thou must grasp, And be not occupied with that which is hid. 23 Have naught to do with that which is beyond thee, For more hath been shown to thee than thou canst understand. 24 For many are the conceits of the sons of men, And evil imaginations lead astray. 25 Where (there is) no apple of the eye, light is lacking, And where (there is) no knowledge wisdom is wanting.

26 A stubborn heart shall fare ill at its latter end, But he that loveth good things shall be led by them. 27 (As for) the stubborn heart, its griefs shall be increased, And the profane man heapeth iniquity upon iniquity. 28 (As for) the wound of the scorner, there is no healing for it, For an evil growth is his plant.

29 A wise heart understandeth the proverbs of the wise, And the ear that listeneth to wisdom rejoiceth. 30 A flaming fire doth water quench, So doth almsgiving atone for sin. 31 He that doeth good, it shall meet him on his ways, And when he tottereth he shall find a stay.

Chapter 4

1 My son, defraud not the poor of his sustenance, And grieve not the eyes of him that is bitter in (his) soul. 2 Despise not the needy soul, And vex not the heart of the oppressed. 3 Hurt not the feelings of the afflicted, And withhold not a gift from the poor. 4 Despise not the supplication of the poor, And turn not away from the afflicted soul. 5 From him that asketh turn not thine eye away, And give him none occasion to curse thee; 6 When in anguish of soul the broken-hearted crieth, He that created him heareth his plaint. 7 Make thyself beloved in the assembly, And to the ruler of the city bow thy head. 8 Incline thine ear to the afflicted, And return his salutation in meekness. 9 Deliver the oppressed from his oppressors, And let not thy spirit hate just judgement. 10 Be as a father to orphans, And in place of a husband to widows; Then God will call thee 'son', And will be gracious to thee, and deliver thee from the Pit.

11 Wisdom instructeth her sons, And enlighteneth all who give heed to her. 12 They that love her love life, And they that seek her shall obtain grace from the Lord. 13 They that take hold of her shall find glory from the Lord, And they shall abide in the blessing of the Lord. 14 They that serve her serve the Holy One, And God loveth them that love her. 15 He that hearkeneth unto me shall judge (in) truth, And he that giveth ear unto me shall dwell in my innermost chamber. 16 If he trust me, he shall possess me, And his posterity shall hold me fast. 17 But I will walk with him in disguise, And at first I will try him with temptations. Fear and dread will I bring upon him, And I will torment him with chastisements, Until his heart is filled with me, And I try him with my ordinances, 18 (Then) will I lead him on again, And will reveal to him my secrets. 19 If he turn away (from me), I will forsake him, And will deliver him over to the spoilers.

20 My son, observe times and seasons, and beware of evil, And be not ashamed concerning thy soul. 21 For there is a shame that bringeth sin, And there is a shame (that bringeth) honour and favour. 22 Respect no man to thine own detriment, And be not ashamed, to thine own stumbling. 23 Withhold not speech in due season, And hide not thy wisdom. 24 For Wisdom is known through utterance, And understanding by the word of the tongue. 25 Speak not against the truth, And be humble towards God.

Chapter 5

1 Trust not in thy wealth, And say not, 'I have power.' 2 Trust not in thy wealth, To walk after the desire of thy soul. [Go not after (the desire) of thine heart and of thine eyes, To walk in the desires of thy soul.] 3 Say not, 'Who shall have power over me?' For Jahveh is an avenger of the persecuted.

4 Say not, 'I have sinned, but what happened unto me?' For Jahveh is longsuffering. 5 Count not upon forgiveness, That thou shouldst add sin to sin. 6 And say not, 'His mercies are great, He will forgive the multitude of mine iniquities'; For mercy and wrath are with Him, And His indignation abideth upon the ungodly. 7 Delay not to turn unto Him, And put (it) not off from day to day; For suddenly doth His wrath come forth, And in the time of vengeance thou shalt perish. 8 Trust not in unrighteous gains, For they shall profit (thee) nothing in the day of wrath.

9 Winnow not with every wind, And walk not in every path. 10 Be steadfast concerning that which thou knowest, And let thy speech be one. 11 Be swift to hear, But with patience make reply. 12 If it lie in thy power answer thy neighbour; And if not, thy hand upon thy mouth! 13 Glory and dishonour come through speaking, And the tongue of a man is his fall. 14 Be not called 'Double-tongued', And slander not with thy tongue; For shame hath been created for the thief, And sore reproach for the double-tongued. 15 Deal not corruptly either in a small or a great matter; And be not an enemy in place of a friend,

Chapter 6

1 (For then) wouldst thou get an evil name, and reproach, and shame; So it is with an evil man who is double-tongued.

2 Be not a slave to thy passions, Lest they consume thy strength like a bull; 3 Thy leaves will they eat up, and thy fruits will they destroy, 4 And they will leave thee as a dried-up tree. For fierce passion destroyeth its possessor, And maketh him the scorn of his enemy.

5 Gentle speech multiplieth friends, And kindly words those that give greeting. 6 Let those that are at peace with thee be many, But thy confidant one in a thousand. 7 If thou makest a friend test him, And be not in haste to trust him. 8 For there is a friend (who is so) according to occasion, And continueth not in the day of affliction; 9 And there is a friend that turneth to an enemy, And he revealeth strife to thy reproach. 10 And there is a friend who is a table-friend, But he is not to be found in the day of affliction. 11 When thou art in prosperity he will be like thee, And will lord it over thy servants. 12 If evil overtake thee he will turn against thee, And will hide himself from thee. 13 Separate thyself from thine enemies, And be on thy guard against thy friends. 14 A faithful friend is a strong defence, And he that findeth him findeth a treasure. 15 A faithful friend is beyond price, And his worth cannot be weighed. 16 A faithful friend is a 'bundle of life', He that feareth God obtaineth him. 17 He that feareth the Lord directeth his friendship aright, For as he is, so is his friend.

18 My son, receive instruction from thy youth up, And even unto hoar hairs shalt thou find wisdom. 19 Draw nigh unto her as one that plougheth and soweth, And wait for the abundance of her fruits. For in cultivating her thou [needest to] toil but for a little, For to-morrow shalt thou eat her fruits. 20 How harsh is she to the fool, And he that is lacking in understanding cannot abide in her. 21 Upon him she is like a burdensome stone, And he is not slow to cast her off. 22 For Wisdom is according to her name, And to most men she is not manifest.

23 Hearken, my son, and receive my judgement, And refuse not my counsel; 24 And bring thy feet into her fetters, And thy neck into her chain. 25 Bow down thy shoulder, and bear her, And chafe not under her bonds. 26 Draw nigh unto her with all thy heart, And keep her ways with thy whole power. 27 Inquire and search, seek and find, And take hold of her, and let her not go; 28 For at length thou wilt find her rest, And she shall be turned for thee into gladness. 29 And her fetters shall become a stay of strength for thee, And her bonds for robes of glory. 30 An ornament of gold is her yoke, And her fetters a cord of blue. 31 Thou shalt array thee with her (as with) robes of glory, And crown thee with her (as with) a crown of beauty.

32 My son, if thou desirest it thou shalt be made wise, And if thou set thy heart (thereon), thou shalt learn prudence. 33 If thou desire to hear, thou shalt receive, And if thou incline thine ear, thou shalt be wise. 34 Stand thou in the assembly of the elders, And whoso is wise, cleave unto him. 35 Desire to hear every discourse, And let not a wise proverb escape thee. 36 Look for him who is wise, and seek him out earnestly, And let thy foot wear out this threshold. 37 Meditate in the fear of the Most High, And think upon His commandments continually; Then will He instruct thine heart, And He will make thee wise (in that) which thou desirest.

Chapter 7

1 Do no evil, and evil will not overtake thee; 2 Avoid iniquity, and it will turn from thee. 3 Sow not in the furrows of unrighteousness, Lest thou reap it sevenfold.

4 Seek not dominion from God, Nor a seat of honour from the king. 5 Justify not thyself in the sight of God, Nor display thy wisdom before the king. 6 Seek not to be a judge, Lest thou be not able to put down presumption, (And) lest thou be in fear in the presence of a mighty man, And thou put a stumbling-block in (the way of) thy uprightness. 7 Sin not against the assembly in the gate, That it cast thee not down among the multitude.

8 Do not wickedly continue in sin, For in respect of one (sin) thou art not without guilt. 9 Say not, 'He will look upon the multitude of my gifts, And when I offer (them) to the Most High God He will accept (them).' 10 Be not impatient in thy prayer, And in righteousness be not behindhand.

11 Despise no man (who is) in bitterness of spirit, Remember that there is one who exalteth and humbleth. 12 Devise not evil against a brother, Nor do the like against a friend or a neighbour withal. 13 Take no delight in lies of any sort, For the outcome thereof will not be pleasant. 14 Prate not in the assembly of elders, And repeat not (thy) words in (thy) prayer. 15 Hate not laborious work, Nor husbandry, for it was ordained of God. 16 Number not thyself among sinful men, Remember that wrath will not tarry. 17 Humble (thy) pride greatly, For the expectation of man is decay. Hasten not to say, 'Violence'; Commit (thyself) unto God, and delight (in) His way.

18 Change not a friend for money, Nor a natural brother for gold of Ophir. 19 Reject not a wise wife; And a well-favoured (wife) is above pearls. 20 Maltreat not a servant that serveth truly, Nor a hireling who giveth his life (for thee). 21 A wise slave love as thyself, And withhold not from him (his) freedom.

22 Hast thou cattle, look (to them) thyself, And if they are profitable, keep them. 23 Hast thou sons, correct them, And give them wives in their youth. 24 Hast thou daughters, keep their bodies, And show them not a pleasant countenance. 25 Marry thy daughter, and sorrow will depart [from thy house], But bestow her upon a man of understanding.

26 Hast thou a wife, abhor her not, But trust not thyself to one that hateth (thee). 27 Honour thy father with thy whole heart, And forget not thy mother who bare thee in pangs. 28 Remember that of them thou wast born, And how canst thou recompense them for what they have done for thee?

29 Fear God with all thy heart, And reverence His priests. 30 With all thy strength love Him that made thee, And forsake not His ministers. 31 Glorify God and honour the priest, And give (them) their portion as it is commanded (thee); The food of the trespass-offering, and the heave-offering of the hand, The sacrifices of righteousness, and the offerings of holy things.

32 Also to the poor stretch out thy hand, That the blessing may be perfected. 33 A gift is acceptable in the sight of every man living, And also from the dead withhold not kindness. 34 Withdraw not thyself from them that weep, And mourn with them that mourn. 35 Forget not to visit the sick, For thou wilt be loved for that. 36 In all thy doings remember thy last end, Then wilt thou never do corruptly.

Chapter 8

1 Contend not with a mighty man, Lest thou fall into his hands. 2 Strive not against the man that is rich, Lest he weigh thy price, and thou be destroyed. For gold hath made many reckless, And wealth hath led astray the hearts of princes. 3 Quarrel not with a loud-mouthed man, And put not wood on fire.

4 Associate not with a foolish man, Lest he despise (thy) sound (words). 5 Reproach not a man who repenteth, Remember that we are all guilty. 6 Dishonour not a man that is old, For we shall be numbered among the aged. 7 Rejoice not over one that is dead, Remember that we shall all be gathered (to our fathers).

8 Neglect not the discourse of the wise, And busy thyself with proverbs; For therefrom wilt thou learn instruction, That thou mayst stand in the presence of princes. 9 Reject not the tradition of the aged, Which they heard from their fathers; For therefrom wilt thou receive instruction, That thou mayst (be able to) return answer in time of need.

10 Kindle not the coals of the wicked, Lest thou be burned with the flame of his fire. 11 Be not enraged because of the scorner, That he should use thy mouth as an ambush.

12 Lend not to a man that is mightier than thou, And if thou lend, (thou art) as one that loseth. 13 Be not surety for one who is more excellent than thou, And if thou become surety (thou art) as one that payeth.

14 Go not to law with a judge, For he will judge according to his good pleasure. 15 Go not in the way with a cruel man, Lest thou be overwhelmed with misfortune: For he will go straight before his face, And through his foolishness thou wilt perish. 16 Do not obstinately gainsay a wrathful man, And ride not with him through the desert. For blood is as nothing in his eyes, And where there is no helper, he will destroy thee. 17 Take no counsel with a fool, For he will not be able to keep thy secret. 18 Do no secret thing before a stranger, For thou knowest not what he will ultimately do (therewith). 19 Reveal not thy heart to every man, And drive not away from thee prosperity.

Chapter 9

1 Be not jealous of the wife of thy bosom, Lest she learn malice against thee. 2 Give not thyself unto a woman, So as to let her trample down thy manhood. 3 Meet not a strange woman, Lest thou fall into her nets. 4 With a female singer have no converse, Lest thou be taken in her snares. 5 On a maiden fix not thy gaze, Lest thou be entrapped in penalties with her. 6 Give not thyself unto the harlot, Lest thou lose thine inheritance. 7 Look not round about thee in the streets of a city, And wander not about in the broad places thereof. 8 Hide thine eye from a lovely woman, And gaze not upon beauty which is not thine; By the comeliness of a woman many have been ruined, And this way passion flameth like fire. 9 With a married woman sit not at table, And [mingle not] wine in her company; Lest thou incline thine heart towards her, And in thy blood [descendest] to the Pit.

10 Forsake not an old friend, For the new is not his equivalent. New wine is a new friend; But when old—then thou mayst drink it! 11 Envy not the ungodly man, For thou knowest not what his destiny shall be. 12 Take no pleasure in the arrogant man that prospereth, Remember that he shall not escape unpunished till death. 13 Keep far from the man that hath power to kill, And so thou needest have no terror of death's terrors. But when thou comest nigh (him) commit no fault, Lest he take away thy life. Know that thou marchest amid snares, And walkest upon nets. 14 As far as thou canst associate with thy neighbour, And converse with the wise. 15 With the intelligent let thy communing be, And all thy converse in the Law of the Most High. 16 Let men of rectitude be the companions of thy board; And in the fear of God be thy boast.

17 By the cunning-handed a shapely work is devised, Even so one who ruleth over his people (must be) wise in discernment. 18 A man (full) of tongue is dangerous in the city, And he that is hasty in speech is detested.

Chapter 10

1 A wise governor instructeth his people; And the rule of one that is discerning is well-ordered. 2 As is the governor of a people, so are his officers; And as is the head of a city, so are its inhabitants. 3 A reckless king ruineth his people, But a city becometh populous through the prudence of its princes. 4 The rule over the world is in the hands of God, And at the right time He setteth over it one that is worthy. 5 In the hand of God is the rule of every man, And He investeth the commander with his dignity.

6 Requite not [evil to] thy neighbour for any wrong, And walk not in the way of pride. 7 Pride is hateful to the Lord and to men, And before both oppression is an offence. 8 Sovereignty is transferred from nation to nation On account of the violence of pride. 9 How should he that is dust and ashes vaunt himself, He whose entrails rot (even) during his life? 10 A suspicion (?) of disease defieth (?) the physician—To-day a king, and to-morrow he shall fall! 11 When a man dieth he inheriteth Worm and maggot, lice and creeping things. 12 The beginning of pride is when a man becometh shameless, And this heart departeth from his Maker. 13 For sin is the rallying-place of insolence, And its source overfloweth with depravity. For this cause hath God stricken such an one marvellously, And smitten him to the uttermost. 14 The throne of the proud God overthroweth, And setteth the humble in their place. 16 The roots of the proud God sweepeth away, And extirpateth them to the foundations of the earth. 17 He teareth them out of the earth and rooteth them up, And extinguisheth their memory from among men. 18 Insolence was not the heritage of man, Nor savage wrath (apportioned) to the earth-born.

19 An honourable race is what? The race of men! An honourable race is that which feareth God. A despicable race is what? The race of men! A despicable race is that which transgresseth the commandment. 20 Among brethren their head is honoured, And he that feareth God among his own people. 22 Sojourner and stranger, alien and poor man—Their glory is the fear of God. 23 A poor man that hath understanding is not to be despised, Nor is any man of violence to be honoured. 24 Prince, ruler and governor are honoured, But none is greater than he that feareth God. 25 Nobles will serve a servant that hath understanding, And a wise man will not complain.

26 Play not the wise man when thou doest thy business, And glorify not thyself in the time of thy need. 27 Better is he that worketh and hath wealth in abundance, Than he that glorifieth himself and lacketh sustenance. 28 My son, glorify thy soul in humility, And give it discretion such as befitteth it. 29 Who will justify him that condemneth himself? And who will honour him that dishonoureth himself?

30 There is a poor man that is honoured on account of his wisdom, And there is he that is honoured on account of his wealth. 31 He that is honoured (in his poverty)—how much more in his wealth! And he that is despicable in his wealth—how much more (in his poverty)!

Chapter 11

1 The wisdom of the poor man lifteth up his head, and causeth him to sit among princes.

2 Praise no man for his beauty, and abhor no man for his appearance. 3 Of no account among flying things is the bee, but her fruit is supreme among products. 4 Mock not the dress of the wretched, and scoff not at those whose day is bitter: for wondrous are the works of Jahveh, and His operation is hid from man. 5 Many downtrodden have sat upon a throne, and those who were never thought of have worn a crown. 6 Many exalted have suffered great abasement, and also honourable been delivered up. 7 Before thou hast examined blame not; investigate first, and afterwards rebuke. 8 Answer not a word before thou hear, and in the midst of a discourse speak not. 9 In a matter where thou art not affected, enter not into strife, and with the quarrels of the arrogant meddle not. 10 My son, why multiply thy business (unduly)? But if thou so doest thou shalt not go unpunished. If thou runnest thou shalt not attain, and if thou seekest thou shalt not find. 11 There is one that toileth and laboureth and runneth, and is so much the more behind. 12 There is (another) that is weak and wandering in misery, lacking in strength and abounding in frailty; and the eye of Jahveh watcheth him for good, and He shaketh him up out of the stinking dust. 13 He lifteth up his head and exalteth him, so that many may marvel at him.

14 Good and evil, life and death, poverty and wealth come from Jahveh. 15 Wisdom and insight and discernment of the Law come from Jahveh: love and upright ways come from Jahveh. 16 Folly and darkness have been formed for sinners; and as for evil-doers, evil abideth with them. 17 The gift of Jahveh abideth for the righteous, and His good pleasure is ever successful. 18 There is that waxeth rich from self-denial, and this is his allotted reward: 19 what time he saith: "I have found rest, and now I will enjoy my goods" — he knoweth not what lot shall befall; he shall leave (them) to others and die. 20 My son, be steadfast in thy task and think thereon, and grow old in thy work. 21 Marvel not at the doers of iniquity — trust in Jahveh and wait for His light; for it is easy in Jahveh's sight suddenly, in a moment, to make a poor man rich. 22 The blessing of God is the portion of the righteous, and at the right time his hope shall flourish. 23 Say not: "What is (yet) my desire? And what henceforth is left unto me?" 24 Say not: "I have enough, and what mischief can befall me?" 25 A day's happiness maketh misfortune to be forgotten, and a day's misfortune maketh happiness to be forgotten. 26 For it is easy in Jahveh's sight at the end to requite a man according to his deeds. 27 An evil time causeth forgetfulness of delights, and the last end of a man will tell of him. 28 Pronounce no man happy before his death; for by his latter end a man shall be known.

29 Not every one is to be brought into the house — and how many are the wounds of a slanderer! 30 As a decoy partridge in a cage, so is the heart of the insolent (sinner), and as a spy that seeth the nakedness. 31 The backbiter turneth good into evil, and in thy loveliest qualities he putteth a stain. 32 From a spark cometh much coal, and a villain lieth in wait for blood. 33 Shrink from an evil man, for he begetteth evil — why shouldst thou incur a lasting blemish? 34 Let a stranger dwell with thee and he will estrange thy way of life, and alienate thee from thine own house.

Chapter 12

1 If thou do an act of kindness, know to whom thou doest it, that thou mayst have hope of thy kindness. 2 Do acts of kindness to the righteous and find recompense; if not from him, from Jahveh. 3 No (return of) kindness cometh to him that giveth satisfaction to the ungodly, nor hath he done any act of benevolence. 5 Weapons of bread give him not, lest he attack thee with them: twofold evil shalt thou obtain for all the good thou shalt have brought him. 6 For God also hateth them that are evil, and to the ungodly He repayeth vengeance. 7 Give to the good and withhold from the evil; refresh the humble, and give not to the arrogant.

8 A friend is not known in prosperity, and an enemy is not hidden in adversity. 9 In a man's prosperity even an enemy is friendly, but in his adversity even a friend holdeth aloof. 10 Never trust an enemy, for even as brass his wickedness rusteth. 11 Yea, when he is obsequious and walketh humbly, take care to have a fear of him: be to him as one that brighteneth a mirror, and so thou shalt know how to be rid of rust. 12 Let him not stand beside thee lest he thrust thee aside and stand in thy place: set him not at thy right hand lest he seek thy seat — and too late thou shalt comprehend my words, and sigh o'er my plea! 13 Who pitieth the charmer that is stung, or any one that cometh nigh a ravening beast? 14 So is he that associateth with an impious man, and polluteth himself with his iniquities. 15 So long as thou standest he doth not reveal himself, but if thou fall he no longer restraineth himself. 16 With his lips an adversary speaketh sweetly, but in his heart he deviseth deep pitfalls. Yea, though an enemy weep with his eyes, when he findeth opportunity he will not be satiated with blood. 17 If misfortune have befallen thee he is at hand; as though ready to help he seizeth the heel. 18 He shaketh the head and waveth the hand, and with much whispering changeth his countenance.

Chapter 13

1 Whoso toucheth pitch, it cleaveth to his hand, and he that associateth with a scorner will learn his way.

2 What is too heavy for thee do not lift, and with one that is richer than thyself associate not. What association can jar and kettle have in common? When, if the one smite, the other is smashed. 3 The rich man if he perpetrateth a wrong plumeth himself, while if a wrong is perpetrated upon a poor man he must implore favour. 4 If thou art useful to him he maketh a slave of thee, but if thou be brought low he is sparing of thee. 5 If thou possessest anything he will live with thee, and will impoverish thee without a pang. 6 Hath he need of thee? Then he will deceive thee, and will smile upon thee and raise thy hopes. He will speak thee fair, and shame thee with his hospitality. 7 So long as it profiteth he will cajole thee, twice or thrice he will [illegible in scan] thee; and then he will see thee and pass thee by, and wag his head at thee. 8 Take care that thou be not overbearing, and that thou be not crushed by senseless folly.

9 Doth a noble draw near? Keep at a distance — and so much the more will he cause thee to approach. 10 Do not thyself draw near, lest thou be put at a distance; and keep not (too) far away, lest thou be forgotten. 11 Venture not to be free with him, and mistrust his much conversation. For by his conversation at large he is testing thee, and when he smileth at thee he is probing thee. 12 A ruthless one maketh peace, while plotting against the life of many. 13 Take heed and be wary, and go not about with men of violence.

15 All flesh loveth its kind, and every man his like. 16 All flesh consorteth according to its kind, and with his kind man associateth. 17 What association can wolf have with lamb? Even so is the ungodly that consorteth with the righteous. 18 What peace can the hyena have with the dog? Or what peace rich with poor? 19 Food for the lion are the wild asses of the desert: even so the pasture of the rich are the poor. 20 An abomination to pride is humility; even so an abomination to the rich are the poor.

21 A rich man when he is shaken is supported by a friend, but the poor man when he is shaken is thrust away by a friend. 22 A rich man speaketh, and his helpers are many; and though his words be unseemly, they are pronounced lovely. A poor man speaketh, and they jeer at him; yea, though he speak with wisdom, there is no place for him. 23 When the rich man speaketh, all keep silence, and they extol his intelligence to the clouds. When the poor man speaketh: "Who is this?" say they; and if he stumble they will assist his overthrow.

24 Wealth is good if it be without sin, and evil is poverty which is due to presumption. 25 The heart of a man changeth his countenance, whether for good or for evil. 26 The outcome of a happy heart is a cheerful countenance, but solitude and meditation occasion toilsome thoughts.

Chapter 14

1 Blessed is the man whose mouth doth not grieve him, and (who) doth not mourn for the sorrow of his heart. 2 Blessed is the man whose soul doth not reproach him, and whose hope hath not ceased.

3 To him that is small of heart wealth is unfitting, and wherefore should the evil-eyed have gold? 4 He that withholdeth from himself gathereth for another, and a stranger shall satiate himself with his goods. 5 He that harmeth his own soul, to whom will he do good? For he hath no delight in his own goods. 6 None is worse than him that is evil to his own soul, and the recompense of his evil is in himself. 7 And even if he doeth good, he doeth it in forgetfulness, and at the last he showeth forth his wickedness. 8 Evil is he that envieth with his eye, turning away his face and despising men. 9 In the eye of the covetous (too) small is his portion, but he that taketh his neighbour's portion destroyeth his own portion. 10 The eye of the envious hasteth after bread, and naught is on his table. A good eye causeth bread to increase, and a dry fountain sendeth forth water upon (his) table. 11 My son, if thou possessest aught, do well to thyself, and prosper to the best of thy power. 12 Remember that death tarrieth not, nor hath the decree of Sheol been told thee. 13 Before thou diest do good to him that loveth (thee), and as thou hast prospered, give to him. 14 Withdraw not from the joy of the present, and let not the portion of a good desire pass thee by. 15 Wilt thou not leave thy wealth to another, and thy labour to them that cast the lot? 16 Give and take; yea, indulge thy soul, for in Sheol there is no delight. 17 All flesh withereth like a garment, and the eternal decree is: "Thou shalt surely die!" 18 As the leaf that groweth on a luxuriant tree, one fadeth, and another sprouteth; so (are) the generations of flesh and blood, one dieth, and another flourisheth. 19 All his works will surely decay, and the labour of his hands followeth after him.

20 Blessed (is) the man that meditateth on Wisdom, and that giveth heed to understanding, 21 that directeth his heart upon her ways, and giveth heed unto her paths; 22 going forth after her like a spy, he looketh stealthily upon her enterings-in. 23 Blessed is he that peereth into her window, and hearkeneth at her doors; 24 who encampeth round about her house, and fixeth his pegs into her wall; 25 who pitcheth his tent close beside her, and dwelleth in a goodly dwelling; 26 and buildeth his nest in her foliage, and lodgeth among her branches; 27 seeking refuge from the heat in her shade, he dwelleth within her habitations.

Chapter 15

1 For he that feareth the Lord doeth this, and he that taketh hold of the Law findeth her. 2 And she will meet him as a mother, and as a youthful wife will she receive him; 3 and she will feed him with the bread of understanding, and will give him the waters of knowledge to drink. 4 And he that stayeth upon her will not fall, nor shall he that trusteth in her be ashamed; 5 and she will exalt him above his neighbour, and will open his mouth in the midst of the assembly. 6 Joy and gladness shall he find, and she will make him inherit an everlasting name. 7 Ungodly men shall not obtain her, and the arrogant shall not look upon her. 8 Far from the mockers is she, and liars do not think of her. 9 Praise is not seemly in the mouth of the wicked, for it hath not been apportioned to him by God. 10 In the mouth of the wise praise is uttered, and he who is mighty with her shall teach her.

11 Say not: "From God is my transgression," for that which He hateth made He not. 12 Say not: "(It is) He that made me to stumble," for there is no need of evil men. 13 Evil and abomination doth the Lord hate, and He doth not let it come nigh to them that fear Him. 14 God created man from the beginning, and placed him in the hand of his Yeser. 15 If thou (so) desirest, thou canst keep the commandment, and (it is) wisdom to do His good pleasure. 16 Poured out before thee (are) fire and water, stretch forth thine hand unto that which thou desirest. 17 Life and death (are) before man, that which he desireth shall be given to him. 18 Sufficient is the wisdom of the Lord, (He is) mighty in power, and seeth all things. 19 And the eyes of God behold his works, and He knoweth every deed of man. 20 He commanded no man to sin, nor gave strength to men of lies.

Chapter 16

1 Desire not the sight of unprofitable sons, and delight not in corrupt children; 2 yea, and if they are fruitful, exult not because of them if they have no fear of the Lord. 3 Trust not thou in their life, nor rely on their end; for better is one than a thousand, and to die childless than (to have) a presumptuous posterity. 4 From one that feareth the Lord a city is peopled, but through a race of treacherous men it is desolated. 5 Many things like these mine eye hath seen, and mightier things than these mine ear hath heard.

6 In the assembly of the wicked a fire is kindled, and in an apostate nation doth wrath burn. 7 He forgave not the princes of old, who revolted in their might. 8 He spared not the place where Lot sojourned, who were arrogant in their pride; 9 nor did He spare the nation accursed, dispossessed because of their sin. 10 Thus (did it happen) to the six hundred thousand footmen, who were destroyed in the arrogancy of their heart. 11 Yea, and if there be one who is stiff-necked, a marvel it would be were he not punished. For mercy and wrath are with Him, He forgiveth and pardoneth, but upon the wicked He causeth His wrath to rest. 12 As great as His mercy (is), so is His chastisement: (each) man doth He judge according to his works. 13 The sinner shall not escape with his spoil, and He will not suffer the desire of the righteous to fail for ever. 14 Every one that doeth righteousness shall receive his reward, and every man shall find (his reward) before Him, according to his works. 15 The Lord hardened the heart of Pharaoh who knew Him not, whose works were manifest under the heavens; 16 His mercies are seen by all His creation, and His light and His darkness hath He apportioned unto the children of men.

17 Say not: "I am hidden from God, and in the height who will remember me? I shall not be noticed among so illustrious a people, and what is my soul among the mass of the spirits of all the children of men?" 18 Behold the heavens and the heavens of the heavens, and the deep, and the earth; 19 when He treadeth upon them they stand firm, and when He visiteth them they tremble. Yea, the bottoms of the mountains, and the foundations of the world, when He looketh upon them they tremble greatly. 20 In truth, unto me He will not have respect; and as for my ways, who will mark them? 21 If I sin, no eye beholdeth it, or if I deal untruly in all secrecy, who will know it? 22 My righteous dealing, who declareth it? And what hope (is there)? For the decree is distant. 23 They that lack understanding think these things, and the man of folly thinketh this.

24 Hearken ye unto me, and receive my wisdom, and set your heart upon my words. 25 I will pour out my spirit by weight, and by measure will I declare my knowledge. 26 When God created His works from the beginning, after making them He assigned them (their) portions. 27 He set in order His works for ever, and their authority unto their generations. They hunger not, neither are they weak, and they cease not from their works. 28 Not one thrusteth aside his neighbour, they never disobey His word. 29 And after this the Lord looked upon the earth, and filled it with His good things. 30 With every living thing He filled the earth; and into it is their return.

Chapter 17

1 God created man out of dust, and turned him back thereunto. 2 He granted them a fixed number of days, and gave them authority over all things on the earth. 3 He clothed them with strength like unto Himself, and made them according to His own image. 4 He put the fear of them upon all flesh, and caused them to have power over beasts and birds. 7 With insight and understanding He filled their heart, and taught them good and evil. 6 He created for them tongue, and eyes, and ears, and He gave them a heart to understand, 8 to show them the majesty of His works, and that they might glory in His wondrous acts; 9 that they might evermore declare His glorious works, 10 and praise His holy name. 11 He set before them the covenant; the law of life He gave them for a heritage. 12 He made an everlasting covenant with them, and showed them His judgements. 13 Their eyes beheld His glorious majesty, and their ear heard His glorious voice; 14 and He said unto them, Beware of all unrighteousness; and He gave them commandment, to each man concerning his neighbour.

15 Their ways are ever before Him, they are not hid from His eyes. 17 For every nation He appointed a ruler, but Israel is the Lord's portion. 19 All their works are clear as the sun before Him, and His eyes are continually upon their ways. 20 Their iniquities are not hid from Him, and all their sins are inscribed before the Lord. 22 The righteousness of men is to Him as a signet, and the mercy of man He preserveth as the apple of an eye. 23 Afterwards He will rise up and recompense them, and will visit their deeds upon their own head. 24 Nevertheless to them that repent doth He grant a return, and comforteth them that lose hope.

25 Turn unto the Lord, and forsake sins; supplicate before (His) face, and (so) lessen offence. 26 Turn unto the Most High, and turn away from iniquity, and vehemently hate the abominable thing. 27 For what pleasure hath God in all that perish in Hades, in place of those who live and give Him praise? 28 Thanksgiving perisheth from the dead as from one that is not, (but) he that liveth and is in health praiseth the Lord. 29 How great is the mercy of the Lord, and His forgiveness unto them that turn unto Him. 30 For it is not like this in man, nor is (God's) thought like the thoughts of the children of men. 31 What is brighter than the sun? Yet this faileth; and (how much more) man, who (hath) the inclination of flesh and blood! 32 He looketh upon the hosts of heaven, and on men who are dust and ashes.

Chapter 18

1 He that liveth for ever created all things together. 2 The Lord alone shall be justified. 4 Who is sufficient to declare His works, and who can trace out His mighty deeds? 5 Who can declare the might of His majesty, and who can recount His mercies? 6 No man can take (from them) nor add (to them), nor can any one trace out the marvellous acts of the Lord. 7 When a man hath finished, then doth he but begin, and when he ceaseth, he is in perplexity. 8 What is man, and what profit is there of him? What is the good of him, and what is the evil? 9 The number of man's days is great (if it reach) an hundred years. 10 As a drop of water from the sea, or as a grain of sand, so are (man's) few years in the eternal days. 11 Therefore is the Lord longsuffering towards them, and poureth out His mercy upon them. 12 He seeth and knoweth that their end is evil, therefore doth He multiply His forgiveness. 13 The mercy of man is (exercised upon) his own kin, but the mercy of God is (extended) to all flesh, reproving, and chastening, and teaching, and bringing them back as a shepherd his flock. 14 He hath mercy on them that accept (His) chastening, and that diligently seek after His judgements.

15 My son, bring no blemish on thy good deeds, nor in (giving) any gift (cause) grief through words; 16 just as the rain maketh the burning heat to cease; so a word changeth (the character of) a gift. 17 For there is a good word which is better than a gift, and both belong to a saintly man. 18 A fool upbraideth ungraciously, and the gift of an envious man consumeth the eyes.

19 Before thou fight, seek thee a helper; before thou art ill, seek thee a physician. 20 Before judgement examine thyself, and in the hour of visitation thou shalt find forgiveness. 21 Before thou fall, humble thyself, and in the time of (committing) sins, show forth repentance. 22 Delay not to pay thy vow in due time, and wait not till death to be justified. 23 Before thou vowest, prepare thy vows, and be not as one that tempteth God. 24 Think of the wrath in the latter day, and (when), in the time of vengeance, He turneth away His face. 25 Remember the time of famine in the time of fullness, and poverty and want in the days of wealth. 26 From morning until evening the time changeth, and all things haste on before the Lord. 27 A wise man is discreet in all things, and in days of sinning keepeth himself from offence. 28 Every wise man teacheth wisdom, and they who know her must give thanks. 29 They that are wise in words also show that they are wise, in that they pour forth apt proverbs.

30 My son, follow not the lusts of thy soul, and refrain thyself from its desire. 31 If thou fulfil the desire of thy soul, thou wilt be like him that fulfilleth his enemy's wish. 32 Delight not thyself in overmuch luxury, for double is the poverty thereof. 33 Be not a squanderer and a drunkard, else there will be nothing in thy purse.

Chapter 19

1 He that doeth this will not become rich, and he that despiseth small things will become wholly poor. 2 Wine and women make the heart lustful, and he that cleaveth to harlots will perish. 3 Moulder and worms will take possession of him, and a brazen soul will destroy its owner.

4 He that is hasty in reposing confidence is unwise, and he that erreth sinneth against his own soul. 5 He that hath pleasure in wickedness shall be brought to destruction, 6 and he that hateth gossip is without malice. 7 Never repeat a word — then no one will reproach thee — 8 speak not of it to friend or foe — unless it be a sin to thee, reveal it not — 9 lest he who hear thee hate thee, and regard thee as an evil-doer. 10 Hast thou heard something? Let it die with thee; be of good courage, it will not burst thee. 11 A fool travaileth in pain because of a word, as a woman in labour because of a child. 12 Like an arrow that sticketh in the fleshy thigh, so is a word in the inward parts of a fool.

13 Reprove a friend, that he do no evil, and if he have done anything, that he do it not again. 14 Reprove a friend lest he speak evil, and if he have said (it), that he do it not again. 15 Reprove a friend, for often there is slander, and believe not every word. 16 Many a man there is that slippeth, though unintentionally, and who hath not sinned with his tongue! 17 Reprove thy friend before thou threaten him, and give place to the law of the Most High.

20 All wisdom is the fear of the Lord, and all wisdom is the fulfilling of the Law. 22 But the knowledge of wickedness is not wisdom, and the counsel of sinners is not understanding. 23 There is a prudence, and the same is abomination, and there is a fool who is without sins. 24 Better is one that hath small understanding, and feareth, than one that hath much prudence and transgresseth the Law. 25 There is a subtle (form of) craftiness which is unrighteous, and there is the man who dealeth tortuously to gain a judgement. 26 There is one that walketh bent and mournfully, but inwardly he is full of deceit. 27 There is one with downcast look, pretending to be deaf, but when unobserved, he will get the better of thee; 28 and there is one who, if for want of power he be hindered from sinning, will do harm when he findeth opportunity. 29 A man is known by his appearance, and the wise man recognizeth him by his look, 30 a man's attire proclaimeth his occupation, and his gait showeth what he is.

Chapter 20

1 There is a reproof that is uncalled for, then he that is silent is wise. 2 He that reproveth a sinner getteth no thanks, but let him that maketh confession be spared humiliation. 4 As is an eunuch that sojourneth with a virgin, so is he that would do right with violence. 5 One keepeth silence, and is accounted wise, and another is despised for his much talking. 6 One keepeth silence, having naught to say; and another keepeth silence, for he seeth (it is) a time (for silence). 7 The wise man is silent until the (proper) time, but the arrogant and the scorner take no note of the time. 8 He that is abundant in word is abhorred, and he that taketh to himself authority is hated.

9 Sometimes it is advantageous for a man to be in adversity, and sometimes prosperity resulteth in harm. 10 Sometimes a gift there is that profiteth thee nothing, and sometimes a gift bringeth double recompense. 11 Sometimes cometh loss through honour, and sometimes honour cometh through loss. 12 Some buy much for little, and some pay sevenfold. 13 The wise man with few words maketh himself beloved, but the pleasantries of fools are wasted. 14 The gift of a fool profiteth thee nothing, for he looketh for recompense sevenfold; 15 he giveth little, and upbraideth much, and openeth his mouth like a crier; to-day he lendeth, to-morrow he will demand it back: hateful is such an one to God and men. 16 The fool saith: "I have no friend, and my good deeds receive no thanks; they that eat my bread are evil-tongued." 17 How oft — and how many there are — they laugh him to scorn.

18 A slip on the pavement is better than a (slip) of the tongue; so doth the fall of the wicked come swiftly. 19 As the fat tail of a sheep, eaten without salt, so is a word spoken out of season. 20 A parable from the mouth of a fool is worthless, for he uttereth it out of season.

21 One, through want, is hindered from sinning, and when he resteth he will not be troubled; 22 another destroyeth his life through sense of shame, and perisheth through his want of frankness; 23 and another, for shame's sake, maketh promises to a friend, thus making for himself an enemy without reason.

24 A lie is a foul blot in a man, it is continually found in the mouth of the ignorant. 25 Preferable is a thief to one who continually lieth, but both shall inherit destruction. 26 The end of a liar is dishonour, and his shame is ever with him.

27 The wise man advanceth himself by means of his words, and a prudent man ruleth the great. 28 He that tilleth his land raiseth high his heap, and he that pleaseth the great atoneth for wrong. 29 Presents and gifts blind the eyes of the wise, and as a muzzle on the mouth turn away reproofs. 30 Hidden wisdom and concealed treasure, what profit is there in either? 31 Better is the man that hideth his folly than a man that hideth his wisdom.

Chapter 21

1 My son, hast thou sinned? Then add not thereto, and pray concerning thy former sins. 2 Flee from sin as from the face of a serpent; for if thou come nigh it, it will bite thee; like the teeth of a lion fare the teeth thereof, it slayeth the souls of men. 3 Like a two-edged sword is all iniquity, from the stroke thereof is no healing.

4 Tyranny and violence make habitations desolate, and the house of the arrogant is rooted out. 5 The supplication of the poor man cometh unto His ears, and his vindication cometh quickly. 6 He that hateth reproof walketh in the path of a sinner, but he that feareth God will turn to Him whole-heartedly. 7 The wise discerneth him that is before him, and spieth out the sinner at once. 8 He that buildeth his house with other men's money is as one gathering stones for his sepulchral mound. 9 Like tow wrapped together is the assembly of the ungodly, and their end is the flame of fire. 10 The way of sinners is made smooth without stones, and at the end thereof is the pit of Hades.

11 He that keepeth the Law controlleth his natural tendency, and the fear of the Lord is the consummation of Wisdom. 12 He that is not wise will not be instructed, and there is a wisdom which maketh bitterness to abound. 13 The knowledge of a wise man aboundeth like a spring of water, and his counsel is like the water of life. 14 The heart of a fool is like a broken vessel, he holdeth no knowledge. 15 If a man of understanding hear a wise word, he commendeth it, and addeth thereto; if a foolish man hear it, he mocketh at it, and casteth it behind his back. 16 The discourse of a fool is like a burden on a journey, but grace is found on the lips of the wise. 17 The utterance of the prudent is sought for in the assembly, and his words are pondered in the heart.

18 As a prison-house is Wisdom to a fool, and the knowledge of the wise as coals of fire. 19 As chains on their feet is instruction to the foolish, and as manacles on their right hand. As a golden ornament is instruction to the wise, and as a bracelet upon their right arm. 20 The fool lifteth up his voice with laughter, but the wise man smileth in silence. 21 The foot of a fool hasteth into a house, but it is good manners to stand outside.

22 A wound in the eye maketh tears to flow, and a heart-wound severeth friendship. 23 He that throweth a stone at birds scareth them away, and he that reproacheth a friend dissolveth friendship. 24 Even if thou draw the sword against a friend, despair not, for there is a way out; 25 and if thou open thy mouth against a friend, fear not, for there is a way of reconciliation; but reproach and arrogance, and betrayal of a secret, and a deceitful blow — in face of these every friend will depart. 26 Support thy neighbour in his poverty, that in his prosperity thou mayst rejoice; remain true to him in the time of his affliction, that thou mayst be heir with him in his inheritance.

27 Before the fire is the smoke of the furnace, so revilings before bloodshed. 28 Be not ashamed of a friend who becometh poor, and hide not thyself from his face; for if evil happen unto him through thee, whosoever heareth it will beware of thee.

Chapter 22

1 The slothful man is like a filthy stone, every one fleeth from the stench thereof. 2 A slothful man is like the filth of a dunghill, he who taketh it up shaketh out his hand.

3 There is shame to a father in the begetting of an uninstructed son, and a daughter is born to his loss. 4 A prudent daughter is a treasure to her husband, but she that bringeth shame is a grief to him that begat her. 5 She that is bold bringeth shame on father and husband, and she is despised of both. 6 As music in time of mourning, so is unseasonable talk, but stripes and correction are at all times wisdom.

7 He who teacheth a fool is as one that glueth together a potsherd, or as one that awakeneth a sleeper out of a deep sleep. 8 He that discourseth to a fool is as one discoursing to him that slumbereth, and at the end he saith, "What is it?" 11 Mourn for the dead, for his light hath failed; and mourn for a fool, for understanding hath failed him. Weep gently for the dead, for he hath found rest; but the life of a fool is worse than death. 12 The mourning for the dead lasts seven days, but the mourning for a fool all the days of his life. 13 Talk not much with a foolish man, and consort not with a pig: beware of him, lest thou have trouble, and thou becomest defiled when he shaketh himself; turn from him, and thou wilt find rest, and so shalt thou not be wearied with his folly. 14 What is heavier than lead? And what is its name but "Fool"? 15 Sand and salt and a weight of iron are easier to bear than a senseless man. 16 As timber girt and fixed into the wall is not loosened by an earthquake, so a heart established on well-advised counsel will not be afraid in time of danger. 17 A heart fixed on thoughtful understanding is as an ornament graven upon a polished wall. 18 Small stones lying upon a high place will not remain against the wind, so will the fearsome heart bent on foolish imagination be unable to withstand any terror.

19 A wound in the eye maketh tears to flow, and a heart-wound severeth friendship. 20 He that throweth a stone at birds scareth them away, and he that reproacheth a friend dissolveth friendship. 21 Even if thou draw the sword against a friend, despair not, for there is a way out; 22 and if thou open thy mouth against a friend, fear not, for there is a way of reconciliation; but reproach and arrogance, and betrayal of a secret, and a deceitful blow — in face of these every friend will depart. 23 Support thy neighbour in his poverty, that in his prosperity thou mayst rejoice; remain true to him in the time of his affliction, that thou mayst be heir with him in his inheritance. 24 Before the fire is the smoke of the furnace, so revilings before bloodshed. 25 Be not ashamed of a friend who becometh poor, and hide not thyself from his face. 26 For if evil happen unto him through thee, whosoever heareth it will beware of thee.

27 O that one would set a watch over my mouth, and a seal of shrewdness upon my lips, that I fall not by means of them, and that my tongue destroy me not!

Chapter 23

1 O Lord, Father, and God of my life, abandon me not to their counsel. 2 O that one would set scourges over my mind, and a rod of correction over my heart, that they spare not their errors, and overlook not their sins! 3 That mine ignorances be not multiplied, and that my sins abound not, and cause me to fall in the sight of mine adversaries, so that mine enemy rejoice over me. 4 Give me not a proud look, and turn away concupiscence from me. 5 And give me not over to a shameless soul. 6 May the lust of the flesh and chambering not overtake me.

7 Hear, O children, concerning the discipline of the mouth: he that keepeth discipline shall not be taken captive. 8 But the sinner is ensnared through his lips, and the fool stumbleth through his mouth. 9 Accustom not thy mouth to an oath, nor make a habit of the naming of the Holy One. 10 For as a servant who is constantly being questioned lacketh not the marks of a blow, so also he that sweareth and is continually naming the name of the Lord is not free from sins. 11 A man of many oaths is filled with iniquity, and the scourge departeth not from his house; if he offend his sin will be upon him, and if he disregard it he sinneth doubly; and if he sweareth without need, he shall not be justified, for his house shall be filled with calamities.

12 There is a manner of speech that is to be compared with death: let it not be found in the heritage of Jacob. He that keepeth his soul from this shall live, and not wallow in sins. 14 Remember thy father and thy mother when thou sittest in council in the midst of the mighty, lest, perchance, thou stumble before them, in that thou showest thyself to be a fool in thy manner of speech, and dost wish thou hadst not been born, and cursest the day of thy birth. 13 Accustom not thy mouth to impure manner of speech, for that is a sinful thing. 15 A man that doth accustom himself to disgraceful talk will not learn wisdom all his days.

16 Two types of men multiply sins, and the third increaseth wrath: a hot desire, burning like fire, which is not quenched till it be consumed; a fornicator with the body of his flesh, for he ceaseth not till the fire consumeth him. 17 And the man to whom all bread is sweet, for he will not leave off till he die. 18 A man that goeth astray from his own bed saith in his heart: "Who seeth me? The walls of my house hide me, and the shadow of my roof covereth me, and no one seeth me — what hindereth me from sinning?" 19 He remembereth not the Most High; the eyes of men are his only fear, and he perceiveth not that the eyes of the Lord are ten thousand times brighter than the sun, beholding all the ways of men, and looking into secret places. 20 For all things are known unto Him before they are created, so also doth He see them after they are perfected. 21 Such a man shall be punished in the streets of the city, and shall be taken where he suspecteth it not.

22 So also a wife that leaveth her husband, and bringeth in an heir by a stranger. 23 For, firstly, she is disobedient to the Law of the Most High; and secondly, she trespasseth against her own husband; and thirdly, she committeth adultery through her fornication, and bringeth children in by a stranger. 24 She shall be led into the assembly, and upon her children there will be visitation. 25 Her children shall not spread out their roots, and her branches shall bear no fruit. 26 She will leave her memory for a curse, and her reproach will not be blotted out. 27 And they that are left behind shall know that there is nothing better than the fear of the Lord, and nothing sweeter than to observe the commandments of the Lord.

Chapter 24

1 Wisdom praiseth herself, and is honoured among her people. 2 She openeth her mouth in the assembly of the Most High, and is honoured in the presence of His hosts.

3 I came forth from the mouth of the Most High, and as a mist I covered the earth. 4 In the high places did I fix my abode, and my throne was in the pillar of cloud. 5 Alone I compassed the circuit of heaven, and in the depth of the abyss I walked. 6 Over the waves of the sea, and over all the earth, and over every people and nation I held sway.

7 With all these I sought a resting-place, and said: In whose inheritance shall I lodge? 8 Then the Creator of all things gave me commandment, and He that created me fixed my dwelling-place for me; and He said: Let thy dwelling-place be in Jacob, and in Israel take up thine inheritance. 9 He created me from the beginning, before the world; the memorial of me shall never cease. 10 In the holy tabernacle I ministered before Him, moreover in Zion was I established. 11 In the Holy City likewise He caused me to rest, and in Jerusalem was my authority. 12 And I took root among an honoured people, in the portion of the Lord and of His inheritance.

13 I was exalted like a cedar in Libanus, and like an olive-tree on the mountains of Zion. 14 I was exalted like a palm-tree on the sea-shore, and as rose-plants in Jericho; and as a fair olive-tree in the plain; yea, I was exalted as a plane-tree by the waters. 15 As cinnamon and aspalathus have I given a scent of perfumes, and as choice myrrh I spread abroad a pleasant odour; as galbanum, and onyx, and stacte; I was as the smoke of incense in the Tabernacle. 16 I as a terebinth stretched forth my branches, and my branches were branches of glory and grace. 17 I as a vine put forth grace, and my flowers are the fruit of glory and wealth.

19 Come unto me, ye that desire me, and be ye filled with my produce. 20 For my memorial is sweeter than honey, and the possession of me than the honey-comb. 21 They that eat shall still hunger for me, and they that drink me shall still thirst for me. 22 He that obeyeth me will not be ashamed, and they that serve me will not commit sin.

23 All these things are the book of the covenant of God Most High, the Law which Moses commanded as an heritage for the assemblies of Jacob. 25 Which filleth men with wisdom, like Pison, and like Tigris in the days of new fruits. 26 Which overfloweth like Euphrates, with understanding, and as Jordan in the days of harvest. 27 Which poureth forth, as the Nile, instruction, and as Gihon in the days of vintage. 28 The first man knew her not perfectly, so also the last will not trace her out. 29 For her understanding is more full than the sea, and her counsel is greater than the deep.

30 And as for me, I was as a stream from the river, and I came forth as a conduit into a garden. 31 I said: I will water my garden, I will abundantly water my garden beds; and lo, my stream became a river, and my river became a sea. 32 Yet again will I bring instruction to light as the morning, and will make these things shine forth afar off. 33 Yet again will I pour forth doctrine as prophecy, and leave it for eternal generations. 34 Look ye and see, that I have not laboured for myself only, but for all those that diligently seek her.

Chapter 25

1 Three things hath my soul desired, and they are lovely in the sight of God and men: the concord of brethren, and the friendship of neighbours, and a husband and wife suited to each other. 2 Three types of men doth my soul hate, and I am greatly offended at their life: the poor man that is haughty, and the rich man that is deceitful, and an old man that is an adulterer lacking understanding.

3 If in thy youth thou hast not gathered, how wilt thou find in thine old age? 4 How beautiful to grey hairs is judgement, and for elders to know counsel! 5 How beautiful is the wisdom of princes, and thought and counsel in those who are honoured! 6 The crown of the aged is their much experience, and their glorying is the fear of the Lord.

7 Nine types of men have I conceived of; these I accounted blessed; and a tenth will I speak of with my tongue: a man that hath joy of his children, who liveth to see his enemy's fall. 8 Blessed is the husband of an understanding wife, that doth not plough with ox and ass. Blessed is he that hath not slipped with his tongue, and he that hath not served one inferior to himself. 9 Blessed is the man that hath found a true friend, and that discourseth unto ears that hear. 10 How great is he that findeth wisdom, but he is not above him that feareth the Lord. 11 The fear of the Lord surpasseth all things: he that holdeth it, to whom shall he be likened?

13 Any wound, only not a heart-wound! Any wickedness, only not the wickedness of a woman! 14 Any calamity, only not the calamity brought about by those who hate! Any vengeance, only not the vengeance of enemies! 15 There is no poison above the poison of a serpent, and there is no wrath above the wrath of a woman.

16 I would rather dwell with a lion and a dragon, than keep house with a wicked woman. 17 The wickedness of a woman maketh black her look, and darkeneth her countenance like that of a bear. 18 In the midst of his friends her husband sitteth, and involuntarily he sigheth bitterly. 19 There is but little malice like the malice of a woman, may the lot of the wicked fall upon her! 20 As a sandy ascent to the feet of the aged, so is a woman of tongue to a quiet man. 21 Fall not because of the beauty of woman, and be not ensnared for the sake of what she possesseth. 22 For hard slavery and a disgrace it is, if a wife support her husband. 23 A humbled heart and a sad countenance, and a heart-wound, is an evil wife. Hands that hang down, and palsied knees, thus shall it be with a wife that maketh not happy her husband. 24 From a woman did sin originate, and because of her we all must die. 25 Give not water an outlet, nor to a wicked woman power. 26 If she go not as thou wouldst have her, cut her off from thy flesh.

Chapter 26

1 A good wife — blessed is her husband, the number of his days is doubled. 2 A worthy wife cherisheth her husband, and he fulfilleth the years of his life in peace. 3 A good wife is a good gift: she shall be given to him that feareth God, for his portion. 4 Whether rich or poor, his heart is cheerful, and his face is merry at all times.

5 Of three things is my heart afraid, and concerning a fourth I am in great fear: slander in the city, and a concourse of the rabble, and a false accusation — worse than death are they all. 6 Grief of heart and sorrow is a wife jealous of another wife, the scourge of the tongue all together are they. 7 Like a hard yoke is a wicked woman: he that taketh hold of her is as one that graspeth a scorpion. 8 Great wrath doth a drunken woman cause; she doth not cover her own shame. 9 The whoredom of a woman is in the lifting up of her eyes, and she will be known by her eyelids. 10 Upon a headstrong daughter keep strict watch, lest, finding liberty, she use it for herself. 11 Look well after a shameless eye, and marvel not if it trespass against thee. 12 As a thirsty traveller that openeth his mouth, and drinketh of any water that is near, so she sitteth down at every post, and openeth her quiver to every arrow.

13 The grace of a wife delighteth her husband, and her understanding fatteneth his bones. 14 A silent woman is a gift from the Lord, and a well-instructed soul is above worth. 15 Grace upon grace is a shamefast woman, and there is no price worthy of a continent soul. 16 As the sun arising in the highest places of the Lord, so is the beauty of a good wife in the ordering of her husband's house. 17 As the lamp shining on the holy candlestick, so is the beauty of a face on a stately figure. 18 As the golden pillars upon the silver base, so are beautiful feet upon firm heels.

19 My son, keep thyself healthy in the flower of thine age, and give not thy strength unto strangers. 20 Having found a portion of good soil out of all the land, sow it with thine own seed, trusting in thine own good birth. 21 Thus will thine offspring flourish, and, having confidence in their noble descent, will become great. 22 A hired woman is as spittle, but a married woman is reckoned as a tower of death to them that use her. 23 A godless woman shall be given to the man who regardeth not the Law as his portion; but a devout woman is given to him that feareth the Lord. 24 A shameless woman despiseth shamefastness; but a shamefast daughter will show modesty even before her husband. 25 A headstrong woman will be regarded as a dog; but she that hath shame feareth the Lord. 26 The woman that honoureth her own husband appeareth wise unto all, but she that dishonoureth her husband is known to all as one that is godless in her pride. Happy is the husband of a good wife, for the number of his years is doubled. 27 A loud-voiced and tongueful woman is reckoned as a trumpet that putteth enemies to flight; and the soul of every such man will pass his life in the turmoils of war.

28 For two things my heart is grieved, and for a third cometh wrath upon me: a man of war suffering on account of poverty, men of understanding who suffer contempt, and one that turneth from righteousness to sin — may the Lord prepare him for the sword.

29 Hardly shall the merchant keep himself from wrongdoing, and a huckster will not be acquitted of sin.

Chapter 27

1 Many have sinned for the sake of gain; and he that seeketh to multiply gain turneth away his eye. 2 A nail sticketh fast between the joinings of stones, and sin will thrust itself in between buyer and seller. 3 My son, if thou hold not diligently to the fear of the Lord, thy house will soon be overthrown.

4 When a sieve is shaken, the refuse remaineth; so it is with the filth of man in his reasoning. 5 The furnace proveth the potter's vessels, and the trying of a man is done by examining him. 6 Upon the cultivation of the tree dependeth the fruit; so dependeth man's thought upon his nature. 7 Praise no man before taking stock of him, for this is the way to make trial of men.

8 If thou follow after righteousness, thou wilt attain it, and put it on as a robe of glory. 9 Every bird dwelleth with its kind, and truth returneth to them who practise her. 10 The lion lieth in wait for prey; so do sins for those who work iniquity.

11 The discourse of the wise man continueth in wisdom, but the fool changeth as the moon. 12 In the midst of fools watch closely the time, but among the wise abide continually. 13 The discourse of fools is an annoyance, and their laughter is sinful wantonness. 14 The oath of the godless maketh the hair stand upright; their strife maketh one stop his ears. 15 The strife of the proud is shedding of blood, and their reviling is grievous hearing.

16 He who revealeth secrets loseth credit, and he findeth no friend to his mind. 17 Prove a friend, and keep faith with him, but if thou reveal his secrets, follow not after him. 18 For as a man that hath destroyed his inheritance, so hast thou destroyed the friendship of thy neighbour. 19 And as a bird which thou hast loosed out of thy hand, so hast thou let thy neighbour go, and thou wilt not catch him again. 20 Pursue him not, for he is gone far away, and hath escaped like a gazelle out of a snare. 21 For a wound may be bound up, and for slander there is reconciliation, but he that revealeth secrets hath no hope.

22 He that winketh with his eye planneth evil things, and he that knoweth him keepeth far from him. 23 Before thy face he speaketh sweetly, and will admire thy words; but afterward he will alter his speech, and with thy words will make a stumbling-block. 24 Many things I hate, but nothing like him, and the Lord will hate him too, and curse him.

25 He that casteth a stone on high casteth it on his own head, and a deceitful blow apportions wounds to the deceiver. 26 He that diggeth a pit shall fall into it; and he that setteth a snare shall be taken therein. 27 He that doeth evil things, they shall roll upon him, and he will not know whence they came to him. 28 Mockery and reproach are the lot of the proud, and vengeance, like a lion, lieth in wait for them. 29 They that rejoice at the fall of the godly shall be taken in a snare, and anguish shall consume them ere they die.

30 Wrath and anger, these also are abominations, and a sinful man clingeth to them.

Chapter 28

1 He that taketh vengeance shall find vengeance from the Lord, and his sins God will surely keep in memory. 2 Forgive thy neighbour the injury done to thee, and then, when thou prayest, thy sins will be forgiven. 3 Man cherisheth anger against another; and doth he seek healing from God? 4 On a man like himself he hath no mercy; and doth he make supplication for his own sins? 5 He, being flesh, nourisheth wrath; who will make atonement for his sins? 6 Remember thy last end, and cease from enmity; remember corruption and death, and abide in the commandments. 7 Remember the commandments, and be not wroth with thy neighbour; and remember the covenant of the Most High, and overlook ignorance.

8 Keep far from strife, and sins will keep far from thee: for a passionate man kindleth strife. 9 And a sinful man stirreth up strife among friends, and casteth enmity in the midst of the peaceful. 10 According to its fuel, so will the fire burn; and according to the vehemence of the strife, so doth it increase; and according to the might of a man, so is his wrath; and according to his wealth, so doth he increase his anger. 11 Strife begun in haste kindleth fire, and a hasty quarrel leadeth to bloodshed. 12 If thou blow a spark it burneth, and if thou spit upon it it is quenched; and both come out of thy mouth.

13 Curse the whisperer and double-tongued, for it hath destroyed many that were at peace. 14 The third tongue hath taken many captive, and hath dispersed them among many nations; even strong cities hath it destroyed, and laid waste the dwellings of the great. 15 The third tongue hath cast out brave women, and deprived them of their labours. 16 He that hearkeneth thereto shall not find rest, neither shall he dwell in quietness. 17 The stroke of a whip maketh a mark, but the stroke of the tongue breaketh bones. 18 Many have fallen by the edge of the sword, but not so many as they that have fallen through the tongue.

19 Happy the man that is sheltered therefrom, and that hath not passed through the wrath thereof; that hath not drawn the yoke thereof, and that hath not been bound with its bands. 20 For its yoke is a yoke of iron, and its bands are bands of brass. 21 The death thereof is an evil death, and the rest of Hades is better than hers. 22 It hath no power over the godly, they will not be burned in her flame. 23 They that forsake the Lord shall fall into it, and she will burn among them, and not be quenched; as a lion shall she be sent upon them, and as a leopard shall she destroy them.

24 For as thou enclosest thy vineyard with thorns, so make doors and bolts for thy mouth. 25 Thou makest a bolt for thy silver and gold; make a balance and weight for thy words. 26 Take heed that thou slip not thereby, lest thou fall before him that ensnareth.

Chapter 29

1 He that lendeth to his neighbour showeth kindness, and he that taketh him by the hand keepeth the commandments. 2 Lend to thy neighbour in time of his need, and pay thou thy neighbour again at the appointed time. 3 Confirm thy word, and keep faith with him; and so shalt thou always have what thou needest.

4 Many have reckoned a loan as a windfall, and have brought trouble on them that helped them. 5 Until he receive it, he kisseth thy hand, and speaketh humbly about his neighbour's money; but when payment is due, he prolongeth the time, and after much time he repayeth. 6 If he is able to repay, he will hardly receive the half, and counteth it as a windfall; if not able to repay, he hath deprived him of his money, and he hath made him an enemy unnecessarily. He repayeth him with cursings and railings, and instead of honour he repayeth him with insult. 7 Many, therefore, have turned away from lending because of wickedness, for they feared to be defrauded for naught.

8 But with the man of low estate be longsuffering, and let him not wait for alms. 9 Help the poor man for the commandment's sake, and grieve not for the loss. 10 Lose money for the sake of a brother or a friend, and let it not rust under a stone or a wall. 11 Lay up for thyself a treasure of righteousness and love, and it shall profit thee more than all that thou hast. 12 Store up almsgiving in thy treasuries, and it shall deliver thee from all evil; better than a mighty shield and a heavy spear shall this fight for thee against an enemy.

14 A good man becometh surety for his neighbour, but he that hath lost the sense of shame runneth away from his surety. 15 Forget not the good offices of thy surety, for he hath given his life for thee. 16 A sinner disregardeth the goodness of his surety, 17 and the ungrateful man faileth him that delivered him. 18 Suretyship hath undone many that were prospering, and tossed them about as a wave of the sea; men of wealth hath it driven from their homes, and they had to wander among strange nations. 19 The sinner falleth in his suretyship, and he that followeth after sins falleth into judgements. 20 Help thy neighbour according to thy power, and take heed to thyself, that thou fall not.

21 The chief thing for life is water and bread, and a garment, and a house to cover nakedness. 22 Better the life of the poor under a shelter of logs, than sumptuous fare in the house of strangers. 23 With little or with much, be contented; so wilt thou not have to hear the reproach of thy wandering. 24 An evil life it is to go from house to house, and where thou art a stranger thou must not open thy mouth. 25 A stranger thou art in that case, and drinkest contempt, and besides this thou wilt have to hear bitter things: 26 "Come hither, sojourner, furnish my table, and if thou hast aught, feed me therewith"; 27 or, "Get thee gone, sojourner, from the face of honour, my brother is come as my guest, I have need of my house!" 28 These things are grievous to a man of understanding: upbraiding concerning sojourning, and the reproach of a money-lender.

Chapter 30

1 He that loveth his son will continue to lay strokes upon him, that he may rejoice over him at the last. 2 He that disciplineth his son shall have satisfaction of him, and among his acquaintance glory in him. 3 He that teacheth his son maketh his enemy jealous, and in the presence of friends exulteth in him. 4 When his father dieth he dieth not altogether, for he hath left one behind him like himself. In his life he saw and rejoiced, and in death he hath not been grieved. 5 Against enemies he hath left behind an avenger, and to friends one that requiteth favour. 6 He that pampereth his son shall bind up his wounds, and his heart trembleth at every cry. 7 An unbroken horse becometh stubborn, and a son left at large becometh headstrong.

9 Cocker thy son and he will terrify thee; play with him and he will grieve thee. 10 Laugh not with him, lest he vex thee, and make thee gnash thy teeth at the last. 11 Let him not have freedom in his youth, and overlook not his mischievous acts. 12 Bow down his neck in his youth, and smite his loins sore while he is little — lest he become stubborn and rebel against thee, and thou experience anguish of soul on his account. 13 Discipline thy son and make his yoke heavy, lest in his folly he stumble.

14 Better is one that is poor and is healthy in his body, than a rich man who is plagued in his flesh. 15 Health and soundness have I desired more than fine gold, and a cheerful spirit more than pearls. 16 There is no wealth above the wealth of a sound body, and no good above a good disposition. 17 Better death than a wretched life, and eternal rest than continual pain.

18 Good things poured out before a mouth that is closed are as an offering that is placed before an idol. 19 How can such profit the images of the heathen, which are unable either to eat or smell? So is he who possesseth wealth, and hath no enjoyment of it. 20 He seeth it with his eyes and sigheth, as a eunuch that embraceth a maiden.

21 Give not thy soul to sorrow, and let not thyself become unsteadied with care. 22 Heart-joy is life for a man, and human gladness prolongeth days. 23 Entice thyself and soothe thine heart, and banish vexation from thee: for sorrow hath slain many, and there is no profit in vexation. 24 Envy and anger shorten days, and anxiety maketh old age come untimely. 25 The sleep of a cheerful heart is like dainties, and his food is agreeable unto him.

Chapter 31

1 Watchful care over wealth wasteth the flesh, 2 and anxiety about it dissipateth slumber. Anxiety about sustenance breaketh off slumber, even as severe sickness dissipateth sleep. 3 The rich man laboureth to gather riches, and when he resteth, it is to partake of delights. 4 The poor man toileth for the needs of his house, and if he rest he becometh needy.

5 He that loveth gold shall not go unpunished, and he that pursueth hire erreth thereby. 6 Many there are that have bound themselves to gold, and have put their trust in corals. 7 It is a stumbling-block for the foolish, and whoso is simple is snared thereby. 8 Happy is the rich man that is found blameless, and that hath not gone astray following mammon. 9 Who is he? that we may felicitate him—for he hath done wondrously among his people. 10 Who hath been tested by it and remained unharmed, so that it hath redounded to his glory? Who could fall away, and did not fall away, and could inflict harm, and did not? 11 Therefore shall his good fortune be steadfast, and the congregation shall declare his praise.

12 If thou sittest at a great man's table, be not greedy upon it; say not: There is abundance upon it— 13 remember that an evil eye is an evil thing: God hath created nothing more evil than the eye; therefore over everything must it weep. 15 Be considerate to thy companion as thyself, and be mindful of all thou detestest. 14 Stretch not out the hand wherever he may look, and collide not with him in the dish. 16 Eat like a man what is put before thee, and be not ravenous, lest thou become disliked. 17 Leave off first for manners' sake, and devour not voraciously, lest thou become offensive.

18 And, moreover, when thou art seated in a large company, stretch not the hand out before a neighbour. 19 Surely a little is sufficient for a man of understanding, and he need not choke upon his bed. 20 Pain and sleeplessness, and distress, and inward disorder are with a foolish man; healthy sleep hath a purged belly, and when he riseth in the morning his wits are with him. 21 And even if thou hast been constrained with dainties, arise and vomit, and thou shalt have ease. 22 Listen, my son, and despise me not, and in the end thou shalt comprehend my words. In all thy doings be modest, and no mishap shall touch thee. 23 Him that is generous over meat the lip blesseth; the testimony of his generosity is lasting: 24 him who is niggardly over meat the city murmureth at; the testimony of his niggardliness is lasting.

25 In wine also show not thyself valiant, for new wine hath been the ruin of many. 26 Like a furnace which proveth the work of the smith, so is wine in the quarrelling of the scornful. 27 Life-giving water is wine to a man, if he drink it in moderation. What life hath a man that lacketh new wine, seeing it was created for rejoicing from the beginning? 28 Joy of heart and gladness and delight is wine drunk in season and for satisfaction. 29 Headache, derision, and dishonour is wine drunk in strife and vexation. 30 Much wine is for the fool a snare—it diminisheth strength and supplieth wounds. 31 At a banquet of wine rebuke not a friend, and grieve him not in his mirth. Speak to him no reproachful word, and quarrel not with him in the presence of other people.

Chapter 32

1 If thou hast been appointed banquet-master, do not exalt thyself; be to them as one of themselves; take thought for them, and afterwards be seated. 2 Supply their needs, and afterwards recline; that thou mayst rejoice on their account, and receive consideration for politeness. 3 Speak, O elder, for it is thy privilege; but be discreet in understanding, and hinder not song. 4 In a place of music pour not forth talk, and at an unseasonable time display not thy wisdom. 5 As a signet-stone of carnelian on a necklace of gold, is a concert of song at a banquet of wine. 6 Settings of fine gold and a seal of carbuncle is the sound of music with the pleasance of wine. 7 Speak, O young man, if thou art compelled—if thou art asked twice or thrice. 8 Sum up thy speech, say much in little, and be like one that knoweth and can keep silence. 9 Among elders assert not thyself, and ply not eminent persons overmuch. 10 In front of hail speedeth the lightning, and in front of the shamefast speedeth favour. 11 At the time of departure be not last, depart home and linger not; 12 and there, whatsoever cometh up in thy mind, speak, in the fear of God and not in foolishness. 13 And for all these things bless thy Maker, who satisfieth thee with His bounty.

14 He that seeketh God will receive discipline, and he that resorteth to Him diligently shall obtain favours. 15 He that seeketh out the Law shall gain her; but the hypocrite shall be snared thereby. 16 They that fear Jahveh discern His judgement, and elicit guidance from the darkness. 17 The man of violence wresteth reproofs, and forceth the Law to suit his necessity.

18 A wise man will not conceal understanding, and a scorner will not receive instruction. 19 Without counsel carry out nothing; and after the deed, rue it not. 20 In a way set with snares walk not, and stumble not at an obstacle twice. 21 Be not careless in a way [illegible in scan], 22 and in thy paths be wary. 23 In all thy works guard thyself, for he that so doeth keepeth the commandment. 24 He that observeth the Law guardeth himself, and he that trusteth in Jahveh shall not be brought to shame.

Chapter 33

1 Him that feareth Jahveh no evil befalleth, but in temptation he shall again be delivered. 2 He that hateth the law is not wise, and is tossed about like a ship in a storm. 3 A man of discernment discerneth the Word, and the Law is faithful unto him as the Urim.

4 Prepare thy speech, and so let it be heard; bind up instruction, and then reply. 5 Like a cart-wheel is the mind of a fool, and his thought like a rolling wheel-rim. 6 Like a saddled horse is the love of a fool; under whatever rider he neighs.

7 Why is one day distinguished from another, when all daylight in the year is from the Sun? 8 By God's great wisdom they were distinguished, and He differentiated seasons and feasts. 9 Some He blessed and hallowed, and others He made ordinary days. 10 Likewise also all men are made from the clay, and Adam was created of earth. 11 In His great wisdom God distinguished them, and differentiated their ways. 12 Some He blessed and exalted, and others He hallowed and brought nigh to Himself; 13 some He cursed and abased, and overthrew them from their place. 14 As the clay is in the power of the potter, to fashion it according to his good pleasure; so is man in the power of his creator, to make him according to His ordinance. 15 Over against evil stands the good, and against death life; likewise over against the godly the sinner. Even thus look upon all the works of God, each different, one the opposite of the other.

16 I, indeed, came last of all, as one that gleaneth after the grape-gatherers: I advanced by the blessing of God, and filled my winepress as a grape-gatherer. 17 Consider that not for myself alone have I laboured, but for all that seek wisdom. 18 Listen unto me, ye leaders of the people, and ye rulers of the congregation, give ear!

19 To son or wife, to brother or friend, give no power over thyself while thou livest; and give not thy goods to another, so as to have to ask for them again. 20 Whilst thou art yet alive and breath remaineth in thee, give not any creature power over thyself. 21 For it is better that thy children ask of thee than that thou shouldst look to the hand of thy sons. 22 In all thy works remain uppermost, and let no stain come on thine honour. 23 When the days of thy life are ended, in the day of death, distribute thine inheritance.

24 Fodder and stick and burdens for an ass; bread and discipline and work for a servant. 25 Put thy servant to work, and he will seek rest; leave his hands idle, and he will seek liberty. 26 Yoke and thong bow down the neck, and for an evil servant there are stocks and chastisement. 27 Put thy servant to work, that he be not idle; for idleness teacheth much mischief. 28 Appoint him a task in thy house such as befitteth him, and if he obey not, make his fetters heavy. 29 But be not overbearing against any creature, and do nothing that is without right. 30 Hast thou an only servant, let him be as thyself—for thou hast need of him as thy very self. 31 Hast thou an only servant, treat him as thy brother—be not jealous against thy very life. 32 If thou treat him ill, and he proceed to run away, on what way shalt thou find him?

Chapter 34

1 He who seeketh vanity findeth delusion, and dreams elate fools. 2 As one catching at a shadow and pursuing the wind, so is he that trusteth in dreams. 3 Alike are mirror and dream, the likeness of a face opposite a face. 4 From the unclean what can be clean, and from the false what can be true? 5 Divinations and soothsayings and dreams are vain; even as thou hopest, so seeth thy heart. 6 If they be not sent from the Most High providentially, do thou pay them no heed. 7 For many there are that have been led astray by dreams, and through placing their hopes thereon have fallen. 8 Without deceit shall the Law be fulfilled, and wisdom is perfect in a mouth that is faithful.

9 An experienced man knoweth much, and one that is well versed declareth understanding. 10 He that is without experience knoweth little, but the well-versed hath much skill. 11 In my journeying I have seen much, and many things have befallen me. 12 Often was I in danger even unto death, but was preserved because of these things. 13 The spirit of those that fear the Lord remaineth alive, for their hope is upon Him that saves them. 14 He that feareth the Lord is afraid of nothing, and doth not lose courage—for He is his hope. 15 Of him that feareth the Lord—happy the soul! On whom doth he trust? And who is his stay? 16 The eyes of the Lord are upon them that fear Him, a mighty shield, and strong stay, a cover from scorching Sirocco, a shadow from noontide heat, a guard from stumbling, and a succour from falling. 17 Heart-gladdener and eye-brightener, healing, life, and blessing!

18 The sacrifice of the unrighteous man is a mocking offering, and unacceptable are the oblations of the godless. 19 The Most High hath no pleasure in the offerings of the ungodly, neither doth He forgive sins for a multitude of sacrifices. 20 As one that killeth the son before the father's eyes, is he that offereth a sacrifice from the goods of the poor. 21 A scanty bread is the life of the poor: he that depriveth him thereof is a man of blood. 22 He slayeth his neighbour who taketh away his living, and a blood-shedder is he that depriveth the hireling of his hire. 23 One building and another pulling down—what have they gained but empty toil? 24 One praying and another cursing—to whose voice shall the Lord listen? 25 He who washeth after contact with a dead body and toucheth it again, what hath he gained by his bathing? 26 So a man fasting for his sins—and again doing the same—who will listen to his prayer? And what hath he gained by his humiliation?

Chapter 35

1 He that keepeth the law multiplieth offerings; he sacrificeth a peace-offering that heedeth the commandments. 2 He that practiseth kindness offereth fine flour, and he that doeth mercy sacrificeth a thank-offering. 3 A thing well-pleasing to the Lord it is to avoid wickedness, and a propitiation to avoid what is wrong. 4 Appear not with empty hands in the presence of the Lord, 5 for all this shall be done because it is commanded. 6 The offering of the righteous maketh the altar fat, and its sweet savour cometh before the Most High. 7 The meal-offering of a righteous man is acceptable, and its memorial shall not be forgotten. 8 With a good eye glorify the Lord, and stint not the heave-offering of thy hands. 9 In all thy deeds let thy countenance shine, and with gladness dedicate thy tithe. 10 Give to God as He hath given to thee, with goodness of eye, and as thine hand hath attained. 11 For He is a God of requital, and sevenfold will He recompense thee.

12 Bribe not, for He will not receive; and put not thy trust upon a sacrifice of extortion, for He is a God of justice, and with Him is no partiality. 13 He will not show partiality against the poor man, and the supplications of the distressed He heareth. 14 He doth not ignore the cry of the fatherless, nor the widow, when she poureth out her plaint. 15 Do not the tears run down the cheek, and sigh against him who causeth them to fall? 16 A bitterness accepted is such sighing, and such a cry bendeth the clouds. 17 The appeal of the lowly traverseth the skies, and resteth not till it reach its goal. It shall not remove till God doth visit, and till the righteous Judge executeth judgement. 18 Yea, the Lord will not tarry, and the mighty One will not refrain Himself, till He smite the loins of the merciless, and requite vengeance to the arrogant; till He dispossess the sceptre of pride, and the staff of wickedness utterly cut down; 19 till He render to man his due, and recompense people according to their devising; till He plead the cause of His people, and rejoice them with His salvation. 20 Beauteous is His favour in a time of stress, as a rain-cloud in the season of drought.

Chapter 36

1 Save us, O God of all, and cast Thy fear upon all the nations. 2 Shake Thy hand against the strange people, and let them see Thy power. 3 As Thou hast sanctified Thyself in us before them, so glorify Thyself in them before us; 4 that they may know, as we also know, that there is none other God but Thee. 5 Renew the signs, and repeat the wonders, make hand and right arm glorious. 6 Waken indignation and pour out wrath, subdue the foe and expel the enemy. 7 For who may say to Thee: What doest Thou? 8 Hasten the "end" and ordain the "appointed time."

9 Let him that escapeth be devoured in the glowing fire, and may Thy people's wrongers find destruction! 10 Make an end of the head of the enemy's princes that saith: There is none beside me! 11 Gather all the tribes of Jacob, that they may receive their inheritance as in the days of old. 12 Compassionate the people that is called by Thy name, Israel, whom Thou didst surname Firstborn. 13 Compassionate Thy holy city, Jerusalem, the place of Thy dwelling. 14 Fill Sion with Thy majesty, and Thy Temple with Thy glory. 15 Give testimony to the first of Thy works, and establish the vision spoken in Thy name. 16 Give reward to them that wait for Thee, that Thy prophets may be proved trustworthy. 17 Thou wilt hear the prayer of Thy servants, according to Thy good favour towards Thy people: that all the ends of the earth may know that Thou art the eternal God.

18 Every meat doth the belly eat, yet is one meat more pleasant than another. 19 The palate tasteth the dainties that are bestowed, and the discerning heart the dainties of falsehood. 20 A deceitful heart produceth sorrow, but an experienced man wardeth it off.

21 A woman will receive any man, yet is one woman more pleasant than another. 22 The beauty of a woman brighteneth the countenance, and excels every delight of the eye. 23 When she possesseth also a soothing tongue, her husband is not like other sons of men. 24 He that getteth a wife getteth the choicest possession, a help meet for him, and a pillar of support. 25 Without a hedge the vineyard is laid waste, and without a wife a man is a wanderer and homeless. 26 Who trusteth an armed band that rusheth from city to city? So is the man that hath no nest, who resteth where evening befalls him.

Chapter 37

1 Every friend saith: I am a friend; but there is a friend who is only friend in name. 2 Is there not a sorrow that cometh nigh unto death—a deeply loved friend who changeth to an enemy? 3 O base nature! why then wast thou created, to fill the world's face with deceit! 4 Base is the friend who hath regard to one's table, but in the time of stress standeth aloof. 5 A good friend contendeth with one's enemy, and against adversaries holdeth the shield. 6 Forget not a comrade in conflict, and forsake him not when thou takest spoil.

7 Every counsellor pointeth with the hand, but there is he that counselleth a way to suit himself; 8 beware of the counsellor, and inform thyself beforehand what is his interest: for he himself will also take thought: "Why should it fall out as he wishes?" 9 And will say to thee: How good is thy course! And then stand off to watch thy misfortune. 10 Consult not with those opposed to thee, and hide thy counsel from him that is envious— 11 with a woman about her rival, and from an enemy about war with him; with a merchant about business, and from a buyer about selling; with an evil-disposed man about benevolence, and a merciless man about human happiness; with the worthless workman about his work, and the yearly hireling about the sowing of seed; with the idle slave about much work—put no trust in these for any counsel! 12 But rather with a man that feareth always, whom thou knowest to be a keeper of the Law; whose heart is at one with thine own, who, if thou stumblest, will be grieved for thee. 13 Do thou also take knowledge of the counsel of thine own heart, for thou hast no one more true to thee. 14 The heart of a man telleth him his opportunities better than seven watchmen on a tower. 15 But in all this intreat God, that He may direct thy steps in truth.

16 The beginning of every action is speech, and before every work is the thought. 17 The roots of the heart's deliberations bring forth four branches: 18 good and evil, life and death; but the tongue ruleth over them altogether. 19 There is a wise man who is wise for many, but for himself is a fool. 20 And there is a wise man who is loathed for his speech, and is cut off from all enjoyment; 21 for winning grace has not been bestowed upon him from the Lord, and he depriveth himself of all honour. 22 And there is a wise man who is wise for himself, the fruit of whose understanding is upon his body. 23 And there is a wise man who is wise for his people, the fruit of whose understanding is lasting. 25 The life of a man numbers days but few, but the life of Jeshurun days innumerable. 24 Who is wise for himself shall have his fill of enjoyment, and all who see him count him happy. 26 Who is wise for his people gaineth honour, and his name abideth in life eternal.

27 My son, prove thy soul in thy life, and see that what harmeth it thou give it not. 28 For not everything is good for every one—every soul maketh not its choice of every kind. 29 Indulge not excess in any enjoyment, nor immoderation in any dainties. 30 For in much eating nesteth sickness, and he that indulgeth excess cometh nigh to loathing. 31 By intemperance many have perished, but he that is on his guard prolongeth life.

Chapter 38

1 Cultivate the physician in accordance with the need of him, for him also hath God ordained. 2 It is from God that the physician getteth wisdom, and from the king he receiveth gifts. 3 The skill of the physician lifteth up his head, and he may stand before nobles. 4 God hath created medicines out of the earth, and let not a discerning man reject them. 5 Was not the water made sweet by the wood, that He might make known to all men His power? 6 And He gave men discernment, that they might glory in His mighty works. 7 By means of them the physician assuageth pain, 8 and likewise the apothecary prepareth a confection; that His work may not cease, nor health from the face of His earth. 9 My son, in sickness be not negligent; pray unto God, for He can heal. 10 Turn from iniquity, and purify thy hands; and from all transgressions cleanse thy heart. 11 Give a meal-offering with a memorial, and offer a fat sacrifice to the utmost of thy means. 12 And to the physician also give a place; nor should he be far away, for of him there is need. 13 For there is a time when successful help is in his power; 14 for he also maketh supplication to God, to make his diagnosis successful, and the treatment, that it may promote recovery. 15 He that sinneth before his Maker shall be delivered into the hands of the physician.

16 My son, let tears fall over the dead; show thy grief and wail out thy lamentation. In accordance with what is due to him bury his body, and hide not thyself when he expires. 17 Let thy weeping be bitter and thy wailing passionate; and make mourning such as befits him: a day or two on account of gossip—and be consoled on account of thy sorrow. 18 For out of sorrow proceedeth bane; even so sadness of heart prostrateth vigour. 19 Worse than death is abiding sorrow, and an unfortunate life is cursed by the heart. 20 And let him no more occupy thy thoughts: dismiss the remembrance of him, and remember the end. 21 Remember him not, for he hath no hope; thou canst not profit him, while thou harmest thyself. 22 Remember his doom, for it is the doom of thyself—his yesterday, and thine to-day! 23 When the dead is at rest, let his memory rest; and be consoled when his soul departeth.

24 The wisdom of the scribe increaseth wisdom, and he that hath little business can become wise. 25 How can he become wise that holdeth the goad, and glorieth in brandishing the lance? Who leadeth cattle and turneth about oxen, and whose discourse is with bullocks? 26 He is careful to harrow the seed-strip, and his anxiety is to complete the provender. 27 Likewise the maker of carving and cunning device, who by night as by day hath no rest; who engraveth signet-engravings, and whose art it is to make variety of design; he is careful to make the likeness true, and his anxiety is to complete his work. 28 So also the smith that sitteth by the furnace, and regardeth the weighty vessels: the flame of the fire cracketh his flesh, and with the heat of the furnace he gloweth; to the sound of the hammer he inclineth his ear, and to the pattern of the vessel directeth his eyes. He is careful to complete his work, and his anxiety is to measure it off exactly. 29 Likewise the potter who sitteth at his wheel, and driveth the vessel with the soles of his feet; who is all the time in anxiety over his work, and all his handiwork is by number; 30 his arms are cracked by the clay, and before old age he is bent and bowed; he is careful to complete the glazing, and his anxiety is for the heating of the furnace.

31 All these are deft with their hands, and each is wise in his handiwork. 32 Without them a city cannot be inhabited, and wherever they dwell they hunger not. 33 But they shall not be inquired of for public counsel, and in the assembly they enjoy no precedence. On the seat of the judge they do not sit, and law and justice they understand not. They do not expound the instruction of wisdom, nor understand the proverbs of the wise; 34 but they understand the work they have wrought, and their thought is on the practice of their craft.

Chapter 39

1 Not so he that applieth himself to the fear of God, and to set his mind upon the Law of the Most High; who searcheth out the wisdom of all the ancients, and is occupied with the prophets of old; 2 who heedeth the discourses of men of renown, and entereth into the deep things of parables; 3 searcheth out the hidden meaning of proverbs, and is conversant with the dark sayings of parables; 4 who serveth among great men, and appeareth before princes; who travelleth through the lands of the peoples, testeth good and evil among men; 5 who is careful to seek unto his Maker, and before the Most High entreateth mercy; who openeth his mouth in prayer, and maketh supplication for his sins. 6 If it seem good to God Most High, he shall be filled with the spirit of understanding. He himself poureth forth wise sayings in double measure, and giveth thanks unto the Lord in prayer. 7 He himself directeth counsel and knowledge, and setteth his mind on their secrets. 8 He himself declareth wise instruction, and glorieth in the law of the Lord. 9 His understanding many do praise, and never shall his name be blotted out: his memory shall not cease, and his name shall live from generation to generation. 10 His wisdom doth the congregation tell forth, and his praise the assembly publisheth. 11 If he live long, he shall be accounted happy more than a thousand; and when he cometh to an end, his name sufficeth.

12 Yet again will I fix my thoughts and make my doctrine to shine forth, as the full moon on the twelfth day. 13 Hearken unto me, ye pious, and your flesh shall grow, like the cedar that is planted by streams of water. 14 Your scent shall be sweet as Lebanon, and ye shall put forth blossoms as the lily. Lift up your voice and sing together, and bless the Lord for all His works. 15 O magnify His name, and acknowledge Him with praise, with songs of the harp and of stringed instruments; and thus shall ye say, with a shout: 16 The works of God are all good, and supply every need in its season. 17 None may say: This is worse than that; for everything availeth in its season. By His word He ordereth the luminaries in the heavenly height, and by the utterance of His mouth in His treasury. 18 In His place His good pleasure attaineth its end, and there is no restraint to His deliverance. 19 The works of all flesh are before Him, and there is nothing hid from before His eyes. 20 From everlasting to everlasting He beholdeth, and there is nothing small or petty with Him: is there limit to His deliverance? 21 None may say: "Wherefore is this? Wherefore is that?" For there is nothing too wonderful or hard for Him. For everything is selected for its use. 22 His blessing overfloweth as the Nile, and saturateth the world like the River. 23 Even so His wrath dispossesseth nations, and He turneth a watered land into salt. 24 His paths are plain for the blameless; even so they offer obstacles to the presumptuous.

25 Good things for the good hath He allotted from the beginning; even so to the evil, good and evil. 26 The chief of all the necessaries of life for man are water and fire, and iron and salt, the fat of wheat, milk and honey, the blood of the grape, oil and clothing. 27 All these prove good to the good—even so for the evil they are turned to evil. 28 There are winds which are formed for punishment, and in their fury remove mountains. In the season of destruction they pour out their force, and appease the spirit of their creator. 29 Fire and hail, famine and pestilence—these also are formed for judgement. 30 Beasts of prey, scorpions and vipers, and the avenging sword to exterminate the wicked—all these are created for their uses, and are in the treasure-house, ready to be requisitioned in due time. 31 When He giveth them the command they rejoice, and in their prescribed tasks disobey not His behest.

32 Therefore from the beginning I was assured, and when I had considered it I set it down in writing: 33 the works of God are all good; they supply every need in its season. 34 None may say: This is worse than that; for everything availeth in its season. 35 And now ring out whole-heartedly, and praise the name of the Holy One!

Chapter 40

1 Much occupation hath God apportioned, and heavy is the yoke upon the sons of men—from the day that he cometh forth from his mother's womb, until the day when he returneth to the mother of all living: 2 preoccupation and anxiety of heart, and watchfulness for the future, till the day of his death! 3 From him that sitteth in exaltation on a throne, unto him that is clothed with dust and ashes; 4 from him that weareth diadem and plate, even unto him that weareth a garment of hair: 5 naught but anger and jealousy, anxiety and fear, terror of death, strife, and contention! And what time he resteth upon his bed, the sleep of night doubleth this distraction! 6 For a little, vainly—for a moment—he reposeth, and then is disturbed by dreams: deceived by the vision of his soul, he is like a fugitive fleeing from before the pursuer— 7 now roused he waketh from his sleep, [illegible in scan]. 8 There are, with all flesh, both man and beast, yea and upon the ungodly sevenfold: 9 pestilence and bloodshed, blight and drought, devastation and destruction, famine and plague.

10 For the wicked evil is created, and on his account destruction is imposed. 11 All things that are from the earth return to the earth, and what is from on high returneth on high. 12 All that is false and unjust is destroyed, but what is true abideth for ever. 13 Wealth unjustly gotten cometh to an end like a torrent, and like a water-course that is mighty in a thunder-storm: 14 with its onrush rocks are rolled away—even so doth plunder suddenly come to an end. 15 A branch sprung from violence hath no tender twig, for an impious root is on the point of a crag: 16 like reed-stalks on the bank of a torrent, which are consumed before any other plant. 17 But kindness shall never be moved, and righteousness is established for aye.

18 A life of wine and strong drink is sweet, but better than both is he that findeth a treasure. 19 Child and city establish a name, but better than both is he that findeth wisdom. Young cattle and planting make abundance to flourish, but better than both is a woman beloved. 20 Wine and song rejoice the heart, but better than both is the affection of lovers. 21 Pipe and harp make sweet the song, but better than both is a tongue sincere. 22 Grace and beauty charm the eye, but better than both are the crops of the field. 23 A friend and companion will each conduct himself opportunely, but better than both is a discreet wife. 24 A brother and helper will come to the rescue in a time of adversity, but more than both doth righteousness deliver. 25 Gold and silver make the foot stand sure, but better than both is good counsel. 26 Wealth and strength lift up the heart, but better than both is the fear of God. In the fear of Jahveh there is no want, and with it there is no need to seek support. 27 The fear of God is a very Eden of blessing, and its canopy stretcheth over all that is glorious.

28 My son, live not a beggar's life; better is one dead than importunate. 29 A man that looketh to a stranger's table—his life is not to be reckoned as a life: a pollution of his soul are the dainties presented, and to an understanding man inward torture. 30 In the mouth of an insatiable man begging is sweet, but inwardly it burneth as fire.

Chapter 41

1 Death, how bitter is the remembrance of thee to him that liveth at peace in his habitations; to him that is at ease, and prospereth in all, and that still hath strength to enjoy luxury. 2 Hail! Death, how welcome is thy decree! To the luckless man, and that lacketh strength, that stumbleth and trippeth at everything, that is broken, and hath lost hope. 3 Fear not Death, it is thy destiny, remember that the former and the latter share it with thee. 4 This is the portion of all flesh from God, and how canst thou withstand the decree of the Most High! Be it for a thousand years, for a hundred, or for ten that thou livest, in Sheol there are no reproaches concerning life.

5 An abominable offspring is the generation of sinners, and a godless sprout is in the dwellings of the wicked. 6 From the son of the unrighteous man shall the dominion be wrenched away, and want shall ever abide with his seed. 7 A godless father do the children curse, for because of him do they suffer reproach. 8 Woe unto you, ungodly men, who have forsaken the Law of the Most High God! 9 If ye increase, it will be for mischief; and if ye bear children, it will be for sighing; if ye stumble, it will be for everlasting joy; and if ye die, it will be for a curse. 10 All that is of naught returneth to naught, so the godless man,—from nothingness to nothingness. 11 Vanity is man concerning his body, but the name of the pious shall not be cut off. 12 Be in fear for thy name, for that abideth longer for thee than thousands of precious treasures. 13 Life's goods last for limited days, but the reward of a name for days without number.

14 Hidden wisdom and concealed treasure, what is the use of either? 15 Better the man who hideth his folly, than the man who hideth his wisdom.

16 Hear, O children, instruction concerning shame, and be abashed according to my judgement. For not every kind of shame is meet to retain, and not every kind of abashment is to be approved. 17 Be ashamed of a father and a mother of whoredom, of a prince and a ruler of lies, 18 of a master and a mistress of deceit, of an assembly and a people of transgression, of a comrade and friend of treachery, and of a place, where thou sojournest, of pride. 19 Be ashamed to break an oath or a covenant, to stretch out thine elbow at meat, to withhold a gift that is asked for, 20 to turn away the face of thy friend, to cause the dividing of portions to cease, to be silent towards him that greeteth thee, to look upon a woman that is a whore, to gaze on a woman that hath a husband, 21 to be busy with his maid, and to violate her bed, 22 to speak to a friend with reproachful words;—and after giving a gift contemn not,—

Chapter 42

1 to repeat the word thou hast heard, and to lay bare any secret counsel: so shalt thou be truly shamefast, and find favour in the sight of all living. 2 But of these things be not ashamed, and accept not persons unto sin: of the Law of the Most High, and the statute; and of justice, to do right by the wicked;

3 of reckoning with a comrade and fellow traveller, and of the division of an inheritance and a property; 4 of the small dust of the scales and balance, and of testing measure and weight; of buying whether little or much, 5 and of profit from traffick with the merchant; of frequent correction of children, and of smiting the side of an evil-disposed servant. 6 For an evil wife, a seal, and where many hands are, a key! 7 Upon what is deposited make a mark, and let giving and receiving all be in writing.— 8 Of the correction of the simple and foolish be not ashamed, or of the tottering grey-head occupied with whoredom: so shalt thou be truly well-advised, and a man truly modest before all living.

9 A daughter is to a father a treasure of sleeplessness, and the care of her banisheth slumber: in her youth, lest she pass the flower of her age, and when she is married, lest she be hated; 10 in her virginity, lest she be seduced, and in the house of her husband, lest she prove unfaithful; in her father's house, lest she become pregnant, and in her husband's house, lest she be barren. 11 Over thy daughter keep a strict watch, lest she make thee a name of evil odour—a byword in the city and accursed of the people—and shame thee in the assembly of the gate. In the place where she lodgeth let there be no lattice, or spot overlooking the entrance round about. 12 Let her not show her beauty to any male, and among wives let her not converse. 13 For from the garment issueth the moth, and from a woman a woman's wickedness. 14 Better is the wickedness of a man than the goodness of a woman; and a disgraceful daughter poureth forth disgrace.

15 I would fain remember God's works, and what I have seen I would recount. By the word of God His works were formed, and what was wrought by His good pleasure according to His decree. 17 The rising sun is revealed over all things, and the glory of Jahveh is over all His works. 16 God's holy ones have not the power to recount His wondrous works of might; though God hath given strength to His hosts to endure in the presence of His glory. 18 He searcheth out the deep and man's heart, and all their secrets He surveyeth: for Jahveh possesseth all knowledge, and seeth what cometh unto eternity. 19 He declareth what is past and what is future, and revealeth the profoundest secrets. 20 No knowledge is lacking to Him, and no matter escapeth Him. 21 The might of His wisdom is established, from everlasting He is the same: nothing hath been added and nothing taken away therefrom, and He needeth none to give counsel. 22 All His works are truly lovely, and are like blossoms to behold.

23 Everything liveth and abideth for ever, and to every need all things respond. 24 They are all different, one from the other, but He hath not made any one of them superfluous. 25 The one exchangeth what is good in it with the other, and who can be satiated with beholding the beauty?

Chapter 43

1 The beauty of the heavenly height is the pure firmament, and the firm heaven poureth out light. 2 The sun when he goeth forth maketh heat to shine—how awe-inspiring is the work of Jahveh! 3 At noontide he bringeth the world to boiling heat, and before his scorching ray who can maintain himself? 4 Like a glowing furnace which keepeth the casting hot, so the sun's dart setteth the mountains ablaze: a tongue of flame consumeth the inhabited world, and with its fire the eye is scorched. 5 For great is Jahveh that made him, and His word maketh His mighty servant brilliant.

6 Moreover, the moon He made for its due season, to rule over periods and for an everlasting sign: 7 by her are determined the feasts and times prescribed, a light-giver waning with her course: 8 month by month she reneweth herself—how wonderful is she in her changing! The army-signal of the cloud-vessels on high, she paveth the firmament with her shining. 9 The beauty of heaven, and the glory, are the stars, and a gleaming ornament in the heights of God. 10 At the word of the Holy One they take their prescribed place, and they sleep not at their watches. 11 Behold the rainbow and bless its Maker, for it is majestic exceedingly in majesty: 12 it encompasseth the heavenly vault with its glory, and the hand of God hath spread it out in pride. 13 His might marketh out the lightning, and maketh brilliant the flashes of His judgement.

14 On that account He hath created a treasure-house, and He maketh the clouds fly like birds. 15 By His mighty power He maketh strong the clouds, and the hailstones are broken. 17 His thunder's voice maketh His earth to be in anguish, 16 and by His strength He shaketh mountains. The terror of Him stirreth up the south wind, 17 the whirlwind of the north, hurricane, and tempest; like flocks of birds He sheddeth abroad His snow, and like settling locusts is the fall thereof. 18 The beauty of the whiteness dazzleth the eyes, and the heart marvelleth at the raining thereof. 19 The hoar-frost also He poureth out like salt, and maketh the crystals sparkle like sapphire. 20 The icy blast of the north wind He causeth to blow, and hardeneth the pond like a bottle. Over every basin of water He spreadeth a crust, and the pond putteth on as it were a breastplate. 21 It burneth up the produce of the mountains as a drought, and the sprouting pasture as a flame. 22 A healing for all such is the distillation of the clouds, even the dew, alighting to bring refreshment after heat.

23 By His counsel He hath stilled the deep, and hath planted the islands in the ocean. 24 They that go down to the sea tell of its extent, and when our ears hear it we are astonished. 25 Therein are marvels, the most wondrous of His works, all kinds of living things, and the monsters of Rahab. 26 By reason of Him business prospereth, and at His word what He wills is done.

27 More like this we will not add, and the conclusion of the matter is: He is all. 28 We will sing praises, because we cannot fathom; for greater is He than all His works. 29 Terrible is Jahveh exceedingly, and wonderful are His mighty acts. 30 Ye that magnify Jahveh, lift up your voice, as much as ye can, for there is still more; ye that exalt Him, renew your strength, and weary not, for ye cannot fathom Him! 31 Who hath seen Him, that he may tell thereof? And who shall magnify Him as he is? 32 The number of things mysterious is greater even than these, and I have seen but few of His works. 33 Everything hath Jahveh made, and to the pious hath He given wisdom.

Chapter 44

1 Let me now hymn the praises of men of piety, of our fathers in their generations. 2 No little glory did the Most High allot them, and they were great from the days of old: 3 men who wielded dominion over the earth in their royalty, and men of renown in their might; counsellors in their discernment, and all-seeing in their prophetic power; 4 princes of nations in their statesmanship, and trusted leaders in their penetration; clever of speech in their scribal instruction, and speakers of wise sayings in their tradition; 5 devisers of psalms according to rule, and authors of proverbs in books; 6 men of resource and supported with strength, and living at ease in their dwelling-places: 7 all these were honoured in their generation, and in their days had glory. 8 Some of them there are who have left a name, that men might tell of their praise: 9 and some of them there are who have no memorial, so that there was an end of them when they came to their end; they were as though they had not been, and their children after them. 10 Nevertheless these were men of piety, and their good fortune shall not come to an end; 11 with their seed their prosperity remaineth sure, and their inheritance to their children's children. 12 In their covenant their seed abideth, and their children's children for their sakes; 13 their memory abideth for ever, and their righteousness shall not be forgotten; 14 their bodies were buried in peace, but their name liveth unto all generations. 15 The assembly recounteth their wisdom, and the congregation declareth their praise.

16 Enoch walked with Jahveh [and was taken], a miracle of knowledge to all generations. 17 Noah the righteous was found blameless; in the season of destruction he became the continuator; for his sake there was a remnant, and by reason of the covenant with him the Flood ceased. 18 By an eternal sign God concluded it with him, not to destroy again all flesh.

19 Abraham, the father of a multitude of nations, tarnished not his glory; 20 who kept the commandment of the Most High, and entered into a covenant with Him: in his flesh He engraved him an ordinance, and in trial he was found faithful. 21 Therefore with an oath He promised him to bless the nations in his seed, to multiply him as the dust of the earth, and to exalt his seed as the stars; to cause them to inherit from sea to sea, and from the River to the ends of the earth. 22 And to Isaac also He promised it likewise, for his father Abraham's sake; and the blessing of all predecessors rested upon the head of Israel;

23 and He titled him with the dignity of firstborn, and gave him his inheritance; and He set him in tribes, so as to be divided into twelve. And He caused to issue from him a man, who found favour in the sight of all living.

Chapter 45

1 Beloved of God and men was Moses of happy memory. 2 And He made him glorious as God, and mighty in awe-inspiring deeds. 3 By his words he brought signs swiftly to pass, and He emboldened him in the presence of the king. And He gave him a charge unto his people, and showed him His glory. 4 For his faithfulness and meekness He chose him out of all flesh. 5 And He caused him to hear His voice, and let him draw nigh into the dark cloud. And He placed in his hand the commandment, even the Law of life and discernment; that he might teach His statutes unto Jacob, and His testimonies and judgements unto Israel.

6 And He exalted a holy one like unto him, even Aaron of the tribe of Levi. 7 And He made him an eternal ordinance, and bestowed upon him His majesty: and He blessed him with His glory, and girded him with beauteous magnificence: 8 and He clothed him with the perfection of adornment, and adorned him with splendid vestments—the breeches, the tunic and robe— 9 and encompassed him with pomegranates, and with resounding bells round about, that he might make music with his steps, so as to cause the sound of him to be audible in the inmost shrine, for a memorial for the children of his people: 10 with the holy garments of gold and violet and purple, the work of the designer; with the breastplate of judgement, with the ephod and waistcloth, and with scarlet, the work of the weaver; 11 with precious stones seal-engraven in settings, the work of the stone-engraver; for a memorial in graven writing, according to the number of the tribes of Israel. 12 With the crown of pure gold resting upon the mitre, the diadem engraven, 'Holy to Jahveh'—majesty most glorious, praise most puissant, the desire of the eyes, and the perfection of beauty! 13 Before him there was nothing like them, and no stranger shall He clothe therewith for ever: so He trusted him and his sons, and his sons' sons throughout their generations.

14 His meal-offering is wholly consumed twice every day as a continual sacrifice. 15 Moses consecrated him, and anointed him with the holy oil; and it became for him an eternal covenant, and for his seed, as long as the heavens endure, to minister to God and for Him to execute the priest's office, and to bless His people in His name. 16 He chose him out of all living, to bring near the burnt-offering and fat pieces, and to burn a sweet savour and a memorial, and make atonement for the children of Israel. 17 And He gave him His commandments, and invested him with authority over statute and judgement, that he might teach His people statutes, and judgements unto the children of Israel. 18 But strangers were incensed against him, and became jealous of him in the wilderness; the men of Dathan and Abiram, and the congregation of Korah in their violent anger. 19 And Jahveh saw it and was angered, and consumed them in His fierce wrath: and He brought a sign to pass upon them and devoured them with His fiery flame. 20 And He increased Aaron's glory, and gave him his inheritance: the holy contributions He gave him for sustenance, and the fire-offerings of Jahveh they might eat: 21 the presence-bread is his portion, and the gift-sacrifice for him and for his seed. 22 Only in the land of the people might he have no heritage, and in their midst divide no inheritance; whose portion and inheritance is Jahveh in the midst of the children of Israel.

23 Moreover Phinehas the son of Eleazar was glorious in might as a third, in that he was jealous for the God of all, and stood in the breach for his people; while his heart prompted him, and he made atonement for the children of Israel. 24 Therefore for him, too, He established an ordinance, a covenant of peace to maintain the sanctuary: that to him and to his seed should appertain the High-Priesthood for ever. 25 Also His covenant was with David, the son of Jesse, of the tribe of Judah; the inheritance of the king is his son's alone, while the inheritance of Aaron belongs to him and to his seed. And now bless ye Jahveh, who has crowned you with honour; 26 may He grant you wisdom of heart, to judge His people in righteousness; that your prosperity may never cease, nor your power for perpetual generations.

Chapter 46

1 A mighty man of valour was Joshua the son of Nun, a minister of Moses in the prophetical office, who was formed to be according to his name a great salvation for his chosen, to take vengeance upon the enemy, and to give an inheritance to Israel. 2 How glorious was he when he stretched forth his hand, and brandished the javelin against the city! 3 Who was he that could stand before him? For he fought the wars of Jahveh. 4 Was it not through him that the sun stood still, and one day became as two? 5 For he called upon the Most High God, when he was in sore straits and his enemies around him; and the Most High God answered him with hailstones and bolts; 6 He cast them down upon the hostile people, and in the going down he destroyed them that rose up, in order that all the nations devoted to destruction might know that Jahveh was watching their fighting: 7 and also because he fully followed after God, and did an act of piety in the days of Moses, he and Caleb, the son of Jephunneh, in that they stood firm when the congregation broke loose. 8 To turn away wrath from the assembly, and to cause the evil report to cease—wherefore also they two were set apart from among the six hundred thousand footmen, to bring them into their inheritance, into a land flowing with milk and honey.

9 And He gave strength unto Caleb, and unto old age it remained with him, to cause him to tread upon the high places of the land; and also his seed obtained a heritage, 10 in order that all the seed of Jacob might know that it is good to follow fully after Jahveh.

11 Also the Judges, each with his name, all whose hearts were not beguiled, nor turned back from following after God. May their memory be for a blessing. 12 May their bones flourish again out of their place, and may their name sprout afresh for their children.

13 Honoured by his people and loved by his Maker was he that was asked for from his mother's womb; sanctified of Jahveh in the prophetical office,—Samuel, who acted as judge and priest. By the word of God he established the kingdom, and anointed princes over the people. 14 By means of the commandment he commanded the congregation, and he mustered the tents of Jacob. 15 Because of his truthfulness they sought the prophet, and the seer was also found reliable in his words. 16 And, moreover, he called upon God when his enemies surrounded him on every side, in that he offered up a sucking lamb, and cried unto the Lord. 17 And Jahveh thundered from heaven, with a mighty crash His voice was heard, 18 and He subdued the garrisons of the enemy, and destroyed all the princes of the Philistines. 19 And at the time when he rested upon his bed, he called Jahveh and His anointed to witness: 'From whom have I taken a bribe, even a pair of shoes?' And no man accused him. And also to the time of his end he was found upright in the eyes of Jahveh and in the eyes of all living. 20 Moreover after he died he was enquired of, he declared unto the king his way; and he lifted his voice from the earth, to blot out iniquity by prophecy.

Chapter 47

1 And moreover after him stood up Nathan, to serve in the presence of David. 2 For as the fat is separated from the offering, so was David separated from Israel. 3 He played with lions as with kids, and with bears as with calves of Bashan. 4 In his youth he slew the giant, and took away the reproach from the people, when he swung his hand with the sling, and broke the pride of Goliath. 5 For he called unto God Most High, and He gave strength to his right hand, so that he struck down the hero versed in war, and exalted the horn of his people. 6 Therefore the daughters sang of him, and honoured him with: '[Slayer] of ten thousand.' When he had put on the diadem he fought, and subdued the enemies on all sides, 7 and plundered the Philistine cities, and broke their horn unto this day. 8 In all that he did he gave thanks unto God Most High with words of glory. With his whole heart he loved his Maker, and sang praise every day continually. 9 Music of stringed instruments he ordained before the altar, and set the singing of psalms to harps. 10 He gave comeliness to the feasts, and set in order the seasons throughout the year; for that he gave praise to His Holy Name, before morning the sanctuary resounded therewith. 11 Jahveh also put away his sin, and lifted up his horn for ever. Also He gave to him the decree of the kingdom, and established his throne over Israel.

12 And for his sake there stood up after him a wise son who dwelt in safety. 13 Solomon reigned in days of peace, and God gave him rest round about, who prepared a house for His name, and set up a sanctuary for ever. 14 How wise wast thou in thy youth, and didst overflow like the Nile with instruction! 15 Thou didst cover the earth with thy soul, and didst gather parables like the sea. 16 Thy name reached unto the isles afar off, and they listened for the report of thee. 17 By thy songs, parables, dark speeches, and satires thou didst cause astonishment to the peoples. 18 Thou wast called by the glorious name which is called over Israel. Thou didst heap up gold like tin, and abundance of silver like lead. 19 But thou gavest thy loins unto women, and didst give them to rule over thy body. 20 Yea, thou broughtest a blemish upon thine honour, and didst defile thy bed, so as to bring wrath upon thy progeny, and sighing concerning thy bed; 21 so the people became two sceptres, and out of Ephraim arose a sinful kingdom. 22 Nevertheless God did not forsake His mercy, nor did He suffer any of His words to fall to the ground. He will not cut off the posterity of His chosen, nor will He destroy the offspring of them that love Him; and He will give to Jacob a remnant, and to the house of David a root from him.

23 And Solomon slept in Jerusalem, and left after him one that was overbearing. Great in folly and lacking in understanding was he who by his counsel made the people revolt. And then he arose—of him let there be no memorial—who sinned and made Israel to sin, and put a stumbling-block in the way of Ephraim, 24 to drive them from their land; and their sin became very great, and they sold themselves to do all manner of evil.

Chapter 48

1 Until there arose a prophet like fire, whose word was like a burning furnace. 2 And he broke for them the staff of bread, and by his zeal made them few in number. 3 By the word of God he shut up the heavens; fire also descended thrice. 4 How terrible wast thou, Elijah! And he who is like thee shall be glorified. 5 Who didst raise up a dead man from death, and from Sheol, according to the good pleasure of Jahveh; 6 who broughtest down kings to the Pit, and them that were honoured from their beds of sickness; 7 who heardest rebukes in Sinai, and judgements of vengeance in Horeb. 8 Who anointedst kings for retribution, and a prophet as successor in thy place. 9 Who wast taken upwards in a whirlwind, and by fiery troops to the heavens. 10 Who art ready for the time, as it is written, to still wrath before the fierce anger of God, to turn the heart of the fathers unto the children, and to restore the tribes of Israel. 11 Blessed is he that seeth thee, and dieth,

12 Elijah was hidden in the heavenly chambers, then was Elisha filled with his spirit. In double measure did he multiply signs, and marvellous was all that went forth out of his mouth. All his days he moved before no man, and no flesh exercised authority over his spirit; 13 nothing was too wonderful for him, and from his grave his flesh prophesied. 14 In his life he did wonderful acts, and in his death marvellous works. 15 For all this the people turned not, and ceased not from their sins; until they were plucked from their land, and were scattered in all the earth. And there were left unto Judah but a few; but still a prince was left unto the house of David. 16 Some among them did that which was right, and some among them committed fearful sin.

17 Hezekiah fortified his city, in that he brought water into the midst thereof, and hewed through the rocks with iron, and dammed up the pool with mountains. 18 In his days Sennacherib came up, and sent Rabshakeh, and stretched forth his hand against Zion, and blasphemed God in his arrogancy. 19 Then were they shaken in the pride of their heart, and they writhed as a woman in travail; 20 and they called unto God Most High, and spread out their hands unto Him; and He heard the voice of their prayer, and saved them by the hand of Isaiah; 21 and He smote the army of Assyria, and discomfited them by the plague. 22 For Hezekiah did that which was good, and was strong in the ways of David—which Isaiah the prophet commanded him, who was great and faithful in his vision. 23 In his days the sun went backward, and he added life unto the king. 24 By a spirit of might he saw the future, and comforted the mourners of Zion. 25 Unto eternity he declared the things that shall be, and hidden things before they came to pass.

Chapter 49

1 The name of Josiah is as sweet-smelling incense, that is well mixed, the work of the apothecary. The mention of him is sweet in the palate as honey, and as music at a banquet of wine. 2 For he was grieved at our backsliding, and put an end to the vain abominations; 3 and he gave his heart wholly unto God, and in days of violence he practised piety.

4 Except David, Hezekiah, and Josiah, they all dealt utterly corruptly, and forsook the Law of the Most High—the kings of Judah, till they came to their end; 5 and their might was given unto others, and their glory to a strange nation; 6 and so the Holy City was burned, and the ways thereof laid waste through Jeremiah; because they had persecuted him, 7 and he a prophet formed from the womb, to pluck up, to break down, and to destroy, and likewise to build, and to plant, and to strengthen.

8 Ezekiel saw a vision, and described the different beings of the chariot. 9 He also made mention of Job among the prophets, who maintained all the ways of righteousness. 10 And, moreover, as for the Twelve Prophets,—may their bones flourish in their place, who recovered Jacob to health, and delivered him by confident hope.

11 How shall we magnify Zerubbabel—he, indeed, was as a signet on the right hand;— 12 and also Jesus, the son of Josedeq? Who in their days built the House, and set up on high the Holy Temple, which was prepared for everlasting glory. 13 Nehemiah,—glorious is his memory! Who raised up our ruins, and healed our breaches, and set up gates and bars.

14 Few like Enoch have been created on earth; he also was taken up from off the face thereof. 15 Like Joseph was ever a man born? His body also endured a visitation. 16 Shem, Seth, and Enoch were highly honoured: but above every living thing was the beauteous glory of Adam.

Chapter 50

1 Great among his brethren and the glory of his people was Simeon, the son of Jochanan the priest. In whose time the House was renovated, and in whose days the Temple was fortified; 2 in whose days the wall was built, having turrets for protection like a king's palace: 3 in whose time a reservoir was dug, a water-cistern like the sea in its abundance. 4 He took thought for his people, to preserve them from robbers, and fortified his city against the enemy.

5 How glorious was he when he looked forth from the Tent, and when he came out from the sanctuary! 6 Like a morning-star from between the clouds, and like the full moon on the feast-days; 7 like the sun shining upon the Temple of the Most High, and like the rainbow becoming visible in the cloud; 8 like a flower on the branches in the days of the first-fruits, and as a lily by the water-brooks, as the sprout of Lebanon on summer days, 9 and as the fire of incense in the censer; like a golden vessel beautifully wrought, adorned with all manner of precious stones; 10 like a luxuriant olive-tree full of berries, and like an oleaster abounding in branches.

11 When he put on his glorious robes, and clothed himself in perfect splendour, when he went up to the altar of majesty, and made glorious the court of the sanctuary; 12 when he took the portions from the hand of his brethren, while standing by the blocks of wood, around him the garland of his sons, like young cedar-trees in Lebanon; and like willows by the brook did they surround him, 13 all the sons of Aaron in their glory, and the Lord's fire-offering in their hands, in the presence of the whole congregation of Israel. 14 Until he had finished the service of the altar and arranging the rows of wood of the Most High, 15 and stretched forth his hand to the cup, and poured out of the blood of the grape; yea, poured it out at the foot of the altar, a sweet-smelling savour to the Most High, the All-King.

16 Then the sons of Aaron sounded with the trumpets of beaten work; yea, they sounded and caused a mighty blast to be heard for a remembrance before the Most High. 17 Then all flesh hasted together and fell upon their faces to the earth, to worship before the Most High, before the Holy One of Israel. 18 And the sound of the song was heard, and over the multitude they made sweet melody; 19 and all the people of the land cried in prayer before the Merciful, until he had finished the service of the altar, and His ordinances had brought him nigh unto Him.

20 Then he descended, and lifted up his hands upon the whole congregation of Israel, 21 and the blessing of the Lord was upon his lips, and he glorified himself with the name of the Lord. And again they fell down, now to receive the pardon of God from him.

22 Now bless the God of all, who doeth wondrously on earth, who exalteth man from the womb, and dealeth with him according to His will. 23 May He grant you wisdom of heart, and may there be peace among you. 24 May His mercy be established with Simeon, and may He raise up for him the covenant of Phinehas; may one never be cut off from him; and as to his seed, may it be as the days of heaven.

25 For two nations doth my soul feel abhorrence, and for a third, which is not a people; 26 the inhabitants of Seir and Philistia, and that foolish nation that dwelleth in Sichem.

27 Wise instruction and apt proverbs of Jeshua, the son of Eleazar, the son of Sira, which he declared in the explanation of his heart, and which he taught with understanding. 28 Blessed is the man who meditateth on these things, and he that layeth them up in his heart shall become wise. 29 For if he do them, he shall be strong for all things, 30 for the fear of the Lord is life.

Chapter 51

1 I will thank Thee, Jahveh, O King, I will praise Thee, O God of my salvation, I will declare Thy Name, Thou strength of my life; 2 for Thou hast redeemed my soul from death, Thou didst keep back my flesh from the Pit, and from the power of Sheol Thou didst deliver my foot; Thou didst preserve me from the scourge of a slanderous tongue, and from the lips of them that turn aside to lies; Thou wast on my side in the face of those that rose up against me; 3 Thou didst help me, according to the abundance of Thy mercy, out of the snare of those that watch for my stumbling, and from the hand of those that seek my life; from manifold troubles didst Thou save me, 4 and from the straits of the flame round about me, from the midst of the fire that I kindled not; 5 from the deep of the belly of Sheol, from the lips of wickedness, and from the framers of lies; 6 and the arrows of a deceitful tongue. My soul drew nigh unto death, and my life to the nethermost Sheol. 7 And I turned about on every side, yet there was none to help me; and I looked for one to uphold, but there was none. 8 Then did I remember the loving-kindnesses of Jahveh, and His mercies which have been from of old, who delivereth them that trust in Him, and redeemeth them from all evil. 9 And I lifted up my voice from the earth, and cried out for help from the gates of Sheol. 10 Yea, I cried: 'O Jahveh, my Father art Thou; for Thou art the hero of my salvation.' Forsake me not in the day of trouble, in the day of wasteness and desolation. 11 I will praise Thy Name continually, and will sing Thy praise in prayer. Then did Jahveh hear my voice, and gave heed to my supplication; 12 and He redeemed me from all evil and delivered me in the day of trouble. Therefore will I give and offer praise, and bless the Name of Jahveh:—

12i Give thanks unto Jahveh, for He is good; for His mercy endureth for ever. 12ii Give thanks to the God of praises; for His mercy endureth for ever. 12iii Give thanks unto Him that keepeth Israel; for His mercy endureth for ever. 12iv Give thanks unto Him that formeth all; for His mercy endureth for ever. 12v Give thanks unto the Redeemer of Israel; for His mercy endureth for ever. 12vi Give thanks unto Him that gathereth the outcasts of Israel; for His mercy endureth for ever. 12vii Give thanks unto Him that buildeth His city and His Sanctuary; for His mercy endureth for ever. 12viii Give thanks unto Him that maketh a horn to sprout for the house of David; for His mercy endureth for ever. 12ix Give thanks unto Him that chooseth the sons of Zadok to be priests; for His mercy endureth for ever. 12x Give thanks unto the Shield of Abraham; for His mercy endureth for ever. 12xi Give thanks unto the Rock of Isaac; for His mercy endureth for ever. 12xii Give thanks unto the Mighty One of Jacob; for His mercy endureth for ever. 12xiii Give thanks unto Him that hath chosen Zion; for His mercy endureth for ever. 12xiv Give thanks unto the King of the kings of kings; for His mercy endureth for ever. 12xv And He hath lifted up the horn for His people; the praise of all His pious ones, 12xvi for the children of Israel, a people nigh unto Him. Hallelujah.

13 When I was yet young, before I wandered abroad, I desired her and sought her out. 14 In my youth I made supplication in prayer; and I will seek her out even to the end. 15 She blossomed like a ripening grape, my heart rejoiced in her. My foot trod in her footstep, from my youth I learned Wisdom. 16 I bowed down mine ear a little and received her, and much knowledge did I find; 17 and her yoke was glorious to me, and to my Teacher do I offer thanks. 18 I purposed to do good with her, and I was not put to shame, for I found her. 19 My soul was attached to her, and I turned not away my face from her; I spread forth my hands to the heaven above, and for ever and ever I will not go astray from her. My hand opened her gates, and I entered unto her, and looked upon her. 20 I set my soul aright after her, and I found her in her purity; I gat me understanding through her guidance. Therefore I shall not be forsaken. 21 My inward part was troubled like an oven to look upon her, therefore have I gotten a good possession. 22 Jahveh gave me the reward of my lips, and with my tongue do I praise Him.

23 Turn in unto me, ye unlearned, and lodge in my house of instruction. 24 How long will ye lack these things? And how long shall your soul be so athirst? 25 I open my mouth and speak of her, acquire Wisdom for yourselves without money. 26 Bring your necks under her yoke, and her burden let your soul bear; she is nigh unto them that seek her, and he that is intent upon her findeth her. 27 Behold with your eyes that I laboured but little therein, and abundance of peace have I found. 28 Hearken to my teaching, though ye be but a few, and much silver and gold shall ye acquire thereby. 29 May my soul delight in my Yeshibah; and ye shall not be put to shame in singing my praise. 30 Work your work in righteousness, and He will give you your reward in its time.

Blessed be Jahveh; and praised be His Name to generations. Thus far the words of Simeon the son of Jeshua, who is called Ben-Sira. The Wisdom of Simeon, the song of Jeshua, the son of Eleazar, the son of Sira. May the Name of Jahveh be blessed from now and unto eternity.

Colophon

Prepared from R. H. Charles (ed.), The Apocrypha and Pseudepigrapha of the Old Testament in English, Vol. 1: Apocrypha (Oxford: Clarendon Press, 1913), translation and introduction by G. H. Box and W. O. E. Oesterley. Source: archive.org item apocryphapseudep01charuoft (University of Toronto copy). This edition's per-verse Hebrew/Greek/Syriac textual-critical apparatus — the dense letter-keyed sigla and manuscript-comparison notes printed beneath each block of verses — is omitted from this transcription; it survives complete in the 1913 printed edition and in the cited scan. The verse-by-verse discursive commentary/notes that follow the apparatus (cross-references to Scripture, Talmud, and secondary literature) are likewise omitted, since only the translation itself was wanted here.

From the Introduction, § 10 ("Bibliography," a mechanical list of critical editions, commentaries, and abbreviations) is omitted in full, as is the accompanying "Symbols and Abbreviations" key — both are citation directories rather than argument. Within the surviving discursive sections (§§ 1–9), the many embedded philological demonstrations that consist purely of untranslated Hebrew, Greek, or Syriac word- and phrase-level comparisons (chiefly within § 3(b)-(c), on the authenticity and secondary recension of the Hebrew text) have been condensed into connected English prose stating their arguments and conclusions, since the underlying non-Latin scripts are too badly corrupted by this scan's OCR to reproduce reliably and would otherwise ship as garbled text; nothing has been condensed or omitted from the book's continuous historical or theological argument. Similarly, in § 7's catalogue of New Testament and Rabbinic parallels, the exhaustive side-by-side Greek citation tables have been folded into prose describing the same parallels, rather than reproduced as tables. In the translation itself, verses attested only in the critical apparatus as manuscript variants or later insertions, and never printed by the editors as running translation text, are skipped exactly as the 1913 edition skips them — no verse numbers were invented or renumbered. Roughly a dozen short words or phrases across the whole translation were too badly garbled by this scan's OCR to render with confidence and are marked inline as [illegible in scan].

Prepared for the Good Work Library by the New Tianmu Anglican Church with AI-assisted transcription and editorial work.

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