Excerpt

Excerpt from Deuterocanonical Books of the Bible, by Anonymous

The Prologue of the Wisdom of Jesus the Son of Sirach.

Whereas many and great things have been delivered unto us by the law
and the prophets, and by others that have followed their steps, for the
which things Israel ought to be commended for learning and wisdom; and
whereof not only the readers must needs become skilful themselves, but
also they that desire to learn be able to profit them which are
without, both by speaking and writing: my grandfather Jesus, when he
had much given himself to the reading of the law, and the prophets, and
other books of our fathers, and had gotten therein good judgment, was
drawn on also himself to write something pertaining to learning and
wisdom; to the intent that those which are desirous to learn, and are
addicted to these things, might profit much more in living according to
the law. Wherefore let me intreat you to read it with favour and
attention, and to pardon us, wherein we may seem to come short of some
words, which we have laboured to interpret. For the same things uttered
in Hebrew, and translated into another tongue, have not the same force
in them: and not only these things, but the law itself, and the
prophets, and the rest of the books, have no small difference, when
they are spoken in their own language. For in the eight and thirtieth
year coming into Egypt, when Euergetes was king, and continuing there
some time, I found a book of no small learning: therefore I thought it
most necessary for me to bestow some diligence and travail to interpret
it; using great watchfulness and skill in that space to bring the book
to an end, and set it forth for them also, which in a strange country
are willing to learn, being prepared before in manners to live after
the law.

1:1 All wisdom cometh from the Lord, and is with him for ever.

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Explanation

Detailed Explanation of the Prologue and Opening Verse of The Wisdom of Jesus the Son of Sirach (Ecclesiasticus)

1. Context and Source

The Book of Sirach (also called Ecclesiasticus or The Wisdom of Jesus the Son of Sirach) is a Deuterocanonical (or "second canon") text, meaning it is accepted as scripture by Catholic and Eastern Orthodox Christians but not by most Protestant traditions. It was written in Hebrew around 180–175 BCE by Jesus ben Sirach (a Jewish sage from Jerusalem) and later translated into Greek by his grandson, whose prologue we are examining.

The book belongs to the wisdom literature tradition of the Bible (alongside Proverbs, Job, and Ecclesiastes), offering practical moral and theological guidance on how to live a righteous life in accordance with the Law (Torah) and divine wisdom.

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2. Analysis of the Prologue

The prologue is not part of the original Hebrew text but was added by the Greek translator (the grandson of Jesus ben Sirach). It serves as an introduction, justification, and apology for the translation. Below is a breakdown of its key elements:

A. Purpose of the Book (Lines 1–5)

"Whereas many and great things have been delivered unto us by the law and the prophets, and by others that have followed their steps... my grandfather Jesus... was drawn on also himself to write something pertaining to learning and wisdom..."

• Context: The translator explains that Israelite wisdom comes from three sources:
  1. The Law (Torah) – Divine commandments and teachings.
  2. The Prophets – Moral and theological insights from prophets like Isaiah and Jeremiah.
  3. "Others that have followed their steps" – Later sages (like himself) who expand on these traditions.
• Purpose of Sirach: The book is meant to supplement these sources, helping both Jews and Gentiles ("those without") live according to the Law.
• Audience:
  • "Readers" (Jewish scholars who already know the Law).
  • "Those who desire to learn" (possibly Hellenistic Jews or Gentile sympathizers in the Diaspora).
• Literary Device: Apologia (defense) – The translator justifies why another wisdom book is needed despite the existing Scriptures.

B. The Challenge of Translation (Lines 6–9)

"For the same things uttered in Hebrew, and translated into another tongue, have not the same force in them... I found a book of no small learning: therefore I thought it most necessary for me to bestow some diligence and travail to interpret it..."

• Problem of Translation:
  • The Hebrew original has a depth and nuance that Greek cannot fully capture.
  • This is a common ancient concern (e.g., the Septuagint, the Greek Old Testament, faced similar critiques).
  • The translator acknowledges imperfections ("pardon us, wherein we may seem to come short").
• Why Translate Then?
  • Practical necessity: Many Diaspora Jews (living outside Israel, e.g., in Egypt) no longer spoke Hebrew fluently.
  • Missionary purpose: To teach Gentiles ("those in a strange country") who are sympathetic to Judaism ("prepared before in manners to live after the law").
• Literary Device:
  • Humility topos – A rhetorical strategy where the author downplays their skill to gain the reader’s goodwill.
  • Cultural mediation – The translator acts as a bridge between Hebrew wisdom and Greek-speaking audiences.

C. Historical Setting (Lines 9–10)

"For in the eight and thirtieth year coming into Egypt, when Euergetes was king..."

• Euergetes (Ptolemy III Euergetes, r. 246–222 BCE): The prologue claims the translation was done in Egypt under Ptolemaic rule, but this is likely a literary fiction (the actual translation was probably later, under Ptolemy VII or VIII, ~132 BCE).
• Why Egypt?
  • Alexandria was the center of Jewish-Greek scholarship (home of the Septuagint).
  • The Diaspora Jewish community there needed Greek versions of Jewish texts to preserve their identity.

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3. Analysis of the Opening Verse (1:1)

"All wisdom cometh from the Lord, and is with him for ever."

A. Theological Claim

• Source of Wisdom: Unlike Greek philosophy (where wisdom comes from human reason or cosmic principles), Sirach roots all wisdom in God.
  • Contrast with Proverbs 8: While Proverbs personifies Wisdom (Sophia) as a divine companion, Sirach is more direct—wisdom is from Yahweh alone.
• Eternal Nature of Wisdom:
  • Wisdom is not a human invention but pre-existent with God (similar to John 1:1–3, where Christ is the Logos/Wisdom of God).
  • This aligns with Jewish monotheism—wisdom is not a separate deity but an attribute of God.

B. Literary and Theological Connections

• Echoes of Proverbs:
  • "The Lord by wisdom founded the earth" (Proverbs 3:19).
  • "For the Lord gives wisdom" (Proverbs 2:6).
• Later Christian Interpretation:
  • Early Christians (like Paul in 1 Corinthians 1:24) saw Christ as the incarnation of Wisdom.
  • Augustine and Aquinas used Sirach to argue that true philosophy must align with divine revelation.

C. Significance in the Book of Sirach

• Foundation for the Entire Work:
  • If all wisdom is from God, then human learning must submit to divine law.
  • The book will praise wisdom (Ch. 1–4), teach moral conduct (Ch. 5–42), and honor Jewish heroes (Ch. 44–50) as models of godly wisdom.
• Practical Implications:
  • Wisdom is not just theoretical but applied in daily life (e.g., honoring parents, avoiding sin, practicing justice).

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4. Key Themes in the Prologue and Opening Verse

Theme	Explanation
Divine Origin of Wisdom	Wisdom is not human achievement but a gift from God (1:1).
Translation as Mediation	The prologue highlights the challenge of conveying sacred text across cultures.
Law and Wisdom United	Unlike Greek philosophy, true wisdom is tied to the Torah (Prologue).
Universal vs. Particular	The book is for Jews but also Gentiles who seek God (Diaspora focus).
Humility in Learning	Both the author (Ben Sirach) and translator present themselves as servants of wisdom.

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5. Literary Devices Used

Device	Example	Effect
Apologia (Defense)	"Pardon us, wherein we may seem to come short..."	Justifies the translation’s limitations, gaining reader trust.
Humility Topos	"I found a book of no small learning... I thought it necessary to interpret"	Makes the translator seem modest and diligent.
Parallelism	"Not only the readers must needs become skilful, but also they that desire to learn"	Emphasizes dual audience (scholars and seekers).
Theological Assertion	"All wisdom cometh from the Lord"	Establishes God as the sole source of truth before any teaching begins.
Cultural Mediation	"For them also, which in a strange country are willing to learn"	Positions the text as a bridge between Hebrew and Greek worlds.

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6. Significance of the Text

A. For Judaism

• Preservation of Wisdom in the Diaspora:
  • Helped Hellenistic Jews maintain Jewish identity in a Greek-dominated world.
• Bridge Between Law and Ethics:
  • Unlike legalistic Pharisaic Judaism, Sirach blends Torah obedience with practical wisdom.

B. For Christianity

• Influenced Early Christian Thought:
  • New Testament writers (e.g., James, Paul) echo Sirach’s wisdom themes.
  • Church Fathers (e.g., Cyprian, Augustine) quoted it as scriptural authority.
• Debate Over Canon:
  • Protestant Reformers (like Luther) rejected it as non-canonical, while Catholics defended its inspired status.

C. For Literary and Philosophical History

• Example of Ancient Translation Theory:
  • Shows early awareness of linguistic and cultural gaps in transmitting sacred texts.
• Wisdom as a Universal Concept:
  • While rooted in Jewish monotheism, it engages with Greek philosophical ideas (e.g., Stoic ethics).

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7. Conclusion: Why This Text Matters

The Prologue to Sirach is more than an introduction—it is a manifestation of cultural and religious adaptation in the Hellenistic world. It explains:

1. Why wisdom must be preserved (even in translation).
2. How Jewish thought engages with Greek culture without compromising faith.
3. That true wisdom is divine, not merely human.

The opening verse (1:1) then grounds the entire book in theology: All wisdom starts and ends with God. This sets the stage for Sirach’s practical teachings, which blend piety, ethics, and everyday life—making it one of the most accessible and influential wisdom texts of the ancient world.

Would you like a deeper dive into any specific aspect (e.g., comparisons with Proverbs, its reception in early Christianity, or its literary structure)?