Introduction

Preface

The Book of the Wisdom of Jesus son of Sirach was written after the closure of the Hebrew canon of the sacred books of the Old Testament, belongs to a person without divine inspiration, and is numbered among the non-canonical books of the Old Testament.

In Greek biblical texts: the Alexandrian, Sinai, and Ephrem the Syrian, it is inscribed as: “The Wisdom of Jesus son of Sirach,” which designation passed also into our Slavonic and Russian translations. In the Vatican manuscript: “The Wisdom of Sirach.” In the Vulgate: “Ecclesiasticus.” The designations: “The Wisdom of Jesus, son of Sirach” and “The Wisdom of Sirach” point to the author of the book (L:29; LII), while “Ecclesiasticus” refers to its ecclesiastical and instructional character.

In distinction from other non-canonical books, whose authors remained unknown, the author of this book names himself as Jerusalem-born Jesus, son of a certain Sirach (L:29; LII). From the text of the book it is evident that this was a man, for his time very learned,— especially theologically,— who possessed practical experience, traveled widely and studied the ways of men.

The time of the book’s origin cannot be established with indisputable precision. On the basis of the content of chapter L one may surmise that the author of the book was a contemporary of the Jewish high priest Simon the First, called the Righteous and living under Ptolemy I Lagus, around 290 BC. The author’s grandson and translator of his book from Hebrew into Greek lived, it is believed, under Euergetes I, who ruled around 247 BC, and made his translation of the book around 230 BC (see the prologue of the book before the Greek and Slavonic text).

The content of the Book of the Wisdom of Jesus son of Sirach consists of teaching about divine wisdom in its manifestations in the world and in man, and concerning God-given human wisdom applied to the various circumstances and cases of human life.

Independently of the non-canonical origin of the book, the general content of the latter has long been considered deeply instructive for those who seek lessons of wisdom and piety. The Fathers of the Church frequently used the expressions of the wise son of Sirach as confirmation of their instructional thoughts. In the 85th apostolic canon young men are advised to study “The Wisdom of the highly learned Sirach.” In the 39th Paschal epistle of St. Athanasius of Alexandria, the Book of the Wisdom of Jesus son of Sirach is appointed for instructional reading to the catechumens. St. John of Damascus calls it a “beautiful and very useful” book.

The first complete commentary on the Book of the Wisdom of Jesus son of Sirach was composed by Rabanus Maurus. Then, in the 16th century, works by Jansen appear; in the 17th— by Cornelius and Lapide. Among the more recent scholars who have labored over the interpretation of the book are: Horowitz, Lesêtre, Keel, Multon, Knabenbauer, Lévi. On the treatment of the discovered fragments of the Hebrew text of the book: Halevy, Smend, Touzard, König, Strack, Peters. From Russian works one may cite: the exegetical monograph by an unknown author “The Book of the Wisdom of Jesus son of Sirach in the Russian translation with brief explanations.” St. Petersburg, 1860, and the article of Professor Rozhdestvensky “The Newly Discovered Hebrew Text of the Book of Jesus son of Sirach and Its Significance for Biblical Science.” St. Petersburg, 1903.

Detailed preliminary information about the Book of the Wisdom of Jesus son of Sirach is contained in the work of Professor P. A. Yungerov of the Kazan Theological Academy: “A Detailed Historical and Critical Introduction to the Sacred Books of the Old Testament. Second volume.” The Prophetic and Non-canonical Books. Kazan, 1907, pp. 227–239.