Foreword

The Wisdom Literature places a definite challenge upon the reader. The vast
majority of the writings are in poetic form. One has to appreciate the
enormous task that faced teams of translators in the 20th and 21st centuries
to translate the poems.
The translation used in this manuscript is that of the Revised New
American Bible. The edition chosen is that of the Catholic Study Bible
second edition, edited by Donald Senior et.al, Oxford University Press. 2011.
Of particular use has been the informative essays of Dianne Bergant,
contained in the Study Bibles reading guides. Her commentaries that
footnote the Bible texts, have also been extremely helpful. So too have been
the commentaries contained in the New Jerome Biblical Commentary by a
variety of authors.
The choice of verses highlighted in the manuscript has been entirely
subjective. Other readers of the bible texts would undoubtedly chose verses
that resonate with their thinking and so differ markedly from mine.
The work was undertaken in an effort to come to a deeper
understanding of our creator. Of all seven books considered, it is the book of
Psalms that was most fruitful in this quest.
The title Kaalam is taken from the Visayan language and has a number of
meanings among them are wise words and wisdom. This was chosen as
the title of the manuscript.
Ross D. Remeeus
Cover design by Michael Ignatius Remeeus.

The Wisdom Literature

Table of Contents
The Book of Job.

The Book of Psalms.

The Book of Proverbs.

The Book of Ecclesiastes.

The Song of Songs.

The Book of Wisdom.

The Wisdom of Ben Sira

(Ecclesiasticus)

Kaalam
Wisdom Literature
This part of the Old Testament includes the following books.
Job, The Psalms, Proverbs, Ecclesiastes, The Song of Songs, Wisdom and
Sirach.
Some of these works are relatively recent, just one or two centuries before
Christ. e.g. Sirach, Baruch, Ecclesiates, and the Book of Wisdom. Others such
as Proverbs and Psalms were completed Post Exilic, (587-538 BC) but the
Psalms were in use as oral tradition as far back as the time of Solomon. So
were Proverbs.
How did Wisdom literature arise?
A widespread wisdom movement reached across national boundaries in the
Ancient Near East. Wisdom was seen fundamentally as skill in living.
Professional court scribes collected the maxims that encapsulated insights
distilled from experience. These pearls of wisdom were shared among
cultures. Israel was influenced especially by the wisdom sayings of Egypt and
Mesopotamia. 1.
The Book of Job
Did Job exist? What evidence do we have?
The first written evidence we have is a reference to him in the book of
Ezekiel.
The word of Yahweh came to me in these terms.
`Son of Man. When a nation sins against me by being unfaithful, I will stretch
out my hand against it, deprive it of bread, and famine will destroy people
and animals. But if there were found in the land these three men, Noah,
Daniel and Job, they would save their lives because of their righteousness.
(Ezek.14:14)
Ezekiel was writing during the Babylonian Exile in the 6th Century B.C.
However, the story of Job appears to be much older than that.
The German mystic, Anne Catherine Emmerich, has this to say concerning
Jobs origins,

The Father of Job, a great leader of nations, was brother of Phaleg, son of
Heber. Shortly before his time occurred the dispersion of men at the building
of the Babylonian Tower. Job was the youngest of thirteen sons. They dwelt
north of the Black Sea near a mountain chain which was warm on one side
and on the other cold and covered with ice. Job was forefather of Abraham.
Abrahams mother was a great granddaughter of Job. 2.
The Sons of Noah were Shem, Ham and Japheth. (Gen.9:18)
Shem had five sons, Elam, Asshur, Arpachad, Lud, Aram.
Arpachshad became the father of Shelah, and Shelah became the father of
Eber. To Eber were born two sons: the first was called Peleg, because it was
in his time that the earth was divided, and his brother was called Joktan.
Joktan became the father of Almodad, Sheleph, Hazarmaveth, Jerah,
Hadoram, Uzal, Diklah, Obal, Abimael, Sheba, Ophir, Havilah, Jobab.
(Gen.10:24-29)
It was a few generations later that Terah, a distant descendent of Shem,
became the father of Abram. We know that God changed Abrams name to
Abraham. Abraham is estimated to have lived in the Middle Bronze Age
about 2,200 years B.C. Job lived then, perhaps a century before Abraham. If
this is so, then the story of Job is very old and is part of the folklore of the
Ancient Near East.
In its written form,
There is no agreement regarding the books date, its place of origin, or the
source of some of its parts. 3.
The best that can be said concerning its written form is, that in all
probability, it is post exilic. (c.400 B.C)
What is the story of Job all about?
It deals in depth with the major questions of the human condition. It is a
wonderful treatise on suffering, particularly the suffering of the innocent. A
prosperous holy man Job, abundantly blessed in his life, loses everything, is
reduced to poverty and even seriously afflicted in his body.
How do we know he was prosperous?
He had seven sons and three daughters. Owner of seven thousand sheep,
three thousand camels, five hundred yoke of oxen, five hundred donkeys and

a large number of servants, he was considered the greatest man among the
people of the East. (Job.1:2-3)
He was not an Israelite but a holy pagan man living finally in the land of
Uz. (Job.1:1) This is believed to be in South Eastern Palestine. His origins are
mentioned previously in the Northern Caucasus. The important question
raised in the story centers on his reaction to losing everything. Will he curse
God for his misfortune? Or will he remain faithful to God in his extreme
adversity?
All human beings at some stage in their lives, suffer loss. It may be a loss of
property, loved one, reputation, job or health. Perhaps the most painful loss
is not material things, but the pain of broken relationships. No one escapes
from suffering. It is a part of life. This is why the story of Job has such
universal appeal.
Before we enter into the details of Jobs story we should acknowledge the
literary form of this book of the Bible. It is essentially a well constructed
poem of the highest order.

It contains many rare words.

Many verses are hopelessly corrupt.
There is virtually no rhyme.
Tonal patterns are lost when translated from the Hebrew.
There is a great deal of parallelism used.

For these reasons,

The book of Job is the most difficult work in the Old Testament to translate.
4.
In its present form, it bears the imprint of one editor but is generally
considered to have several authors.
What is the message in the Story?
Although Job endures insufferable loss and physical distress, his real agony
seems to lie in the incomprehensibility of his situation - - -Since Job is
suffering, he must be guilty of wrong. Since his suffering is so comprehensive
and so intense, his sin must be serious. His visitors use every argument they
can devise to convince Job of his error and persuade him to repent. 5.
The ancient Jews were very much of the belief that sin brought with it the
consequence of retribution.

Job maintains that he is innocent of any evil doing and therefore does not
deserve the punishment afflicted upon him. He does not want to curse God
for his suffering but feels God has picked him out for unjust retribution. He
complains bitterly to God.
When God does answer Job in the final chapters, he does not address the
question of perceived injustice, but as a wisdom teacher.
God shows Job that happiness and success are not demonstrable rewards
for righteous living, nor are grief and failure punishment for unfaithfulness.
6.
He draws Jobs attention to the wonderful things that He has created in the
Cosmos and the animal kingdom and dares Job to show if he has the power
to do the same. Job admits he cannot and that he was utterly foolish to
consider himself as the equal of God, thinking that he could confront God,
the architect of the universe, on the same footing, man to man.
The Structure of the Book of Job
The Book of Job can be divided as follows: 1.
2.
3.
4.
5.
6.
7.
8.
9.

Prologue. (1:1-2:13)
First Cycle of Speeches. (3:1-14:22)
Second Cycle of Speeches. (15:1-21:34)
Third Cycle of Speeches. (22:1-27:21)
The Poem on Wisdom. (28:1-28)
Jobs final Summary of His cause. (29:1-31:37)
Elihus Speeches. (32:1-37:24)
The Lord and Job meet. (38:1-42:6)
Epilogue. (42:7-17)
7.

The First and Second cycle of Speeches involves a speech by Jobs three
friends and Jobs reply. The third speech cycle contains speeches by Eliphaz
and Bildad with Jobs accompanying reply but no third speech from Zophar.
The Prologue
This sets the scene for the story. Job is a wealthy stock owner in South
Eastern Palestine, In the land of Uz. (1:1) The location is not identified. He
appears to be nomadic rather than urbanized. He was a holy man rising
early and offering sacrifices (1:5) for his family. He was a man of righteous
disposition and a dedicated leader and priest for his clan. He worshipped the
one true God.

One day the Sons of God presented themselves before the Lord. These were
members of the divine council. Among them was the Satan. (1:6)
A Hebrew word which literally means adversary. In the prologue, the
Satan is not represented as the Arch-enemy of God as in later Jewish and
Christian thought (where Satan becomes a proper name) but rather is an
angel in good standing in the Heavenly council whose special function is to
investigate affairs on earth. 8.
He served somewhat like a prosecutor in a court of law.
The Lord inquired as to the Satans activities. He replied that he was,
Roaming the earth and patrolling it. (Job.1:7)
Then the Lord asked him,
Have you noticed my servant Job? There is no one on earth like him,
blameless and upright, fearing God and avoiding evil. (Job.1:8)
To this question the Satan answered with a reply that is probably the most
important reply in the Book of Job.
Is it for nothing that Job is God-fearing?
God has bestowed many blessings on Job. Why would he not be God fearing?
Then the Satan makes a wager with God.
Now put forth your hand and touch all that he has and surely he will curse
you to your face. (Job.1:11)
God accepts the wager. He permits the Satan to take away Jobs bounty
but not to harm Job physically. One has to smile that a creature, albeit a
member of the Heavenly Council, could engage the Almighty in a dare.
So the Satan moves rapidly to divest Job of his flocks, servants and
children. Disaster follows disaster in quick succession. (Job.1:13-19)
The scene seems highly improbable, yet many people can record a series of
sudden setbacks in their lives that seem to happen all at once.
William Shakespeare could put into the mouth of one of his characters, this
famous line by Claudias,

when sorrows come, they come not single spies but whole battalions.
(Hamlet. Act.4 Scene5)
Did all these calamities all happen at once?
Anne Catherine Emmerich had a vision of this occasion that casts a different
light on the topic.
She has this to say,
His afflictions came upon him in three different abodes.
Between the first and the second, there intervened a period of nine years
prosperity; between the second and the third, seven years; and after the
third, twelve years. His sufferings always befell him in a different dwelling
peace. But he never was so absolutely ruined as to have nothing left. 9.
In her account of his peregrinations, A.C. Emmerich has Job dwelling to the
North of the Black Sea, then further into the Caucasus; then down to Egypt
where he was befriended by a Shepherd King. (A non Egyptian) However
he was discontented, there because of the numerous idols and moved to an
area South East of Jericho.
Despite the losses Job incurred, enough to discourage any man, he did not
curse God for his misfortunes. On the contrary we have his insightful
response recorded for posterity.
Naked I Came forth from my Mothers womb,
and naked I shall go back there.
The Lord gave and the Lord has taken away;
Blessed be the name of
the Lord. (Job.1:21)
So plan A did not work for the Prosecutor.
The Satan returned to God when the Sons of God presented themselves
before God and came up with plan B.
put forth your hand and touch his bone and flesh. Then surely he will curse
you to your face. (Job.2:5)
The Lord said to the Satan,
He is in your power; only spare his life. (Job.2:6)

So Jobs tormentor struck him with painful boils

from the soles of his feet to the crown of his head.
As he sat among ashes, his wife called upon him to curse God and die.
Hardly a very helpful spouse. Yet, Jobs answer to her insidious suggestion is
another classic response.
We accept good things from God, should we not accept evil? (Job.2:10)
Job did not sin. (1:22) He did not curse God. For this he has been given the
reputation for patience.
You have heard of the hupomone of Job. The Greek word is commonly
translated as endurance (N.R.S.V) or `steadfastness (R.NAB) today and
these terms convey the total meaning of Jobs experience. - - - `patience is
too weak a word to describe the character of Job. 10.
In the letter of St. James we have a reference to Job. The Christians are
exhorted to imitate his patience (Christian Community Bible) or his
perseverance (Revised New American Bible) James, 5:11.
Three Friends
Three friends have heard of Jobs plight and come to comfort him.
Eliphaz from Teman, Bildad from Shu, and Zophar from Naamath. (Job.2:11)
The places they have come from are probably nearby in the land of Edom.
The three are professional wise men - - - their friendship is genuine and
their intention is truly charitable. Their sympathy with him in this deplorable
state- evidently worse than they expected is expressed in the ritual
gestures of mourning for the dead and in a week long silence. 11.
Their arrival brings a remarkable change in the structure of the Book of Job.

The prologue ends. The Character the Satan is not heard of again.
The story moves from prose to poetry.
The Hebrew of the poetry is of a higher order than that of the prose,
indicating a different author.
The author of the narrative, (Prologue) uses the name `Yahweh for
God whereas the author of the poetic section sues the terms `Eloah or
`Shaddai for God.
The poetic section is deliberately constructed.

Although the narrative and poetic sections are strikingly different in

content, the two sections combined, constitute a unified whole.
The Job of endurance in the narrative becomes the lamenter and
complainer in the poetic section.

The First Cycle of Speeches (Job 3:1-14:22)

Jobs opening speech is a soliloquy. (Speaking to oneself) (Job.3:2-26)
It is a lamentation bemoaning the fact that he was born. He is really
expressing his pain, more his mental anguish that his actual physical
suffering.
perish the day on which I was born,
the night when they said, `The Child is a boy (3:3)
May that night be barren; let no joyful outcry greet it. (3:7)
Why did I not die at birth,
come forth from the womb and expire? (3:11)
Job would have preferred to be down in the Jewish concept of the
underworld.
The captives are at ease together,
and hear no overseers voice.
Small and great are there.
the servant
is free from the master. (3:18-19)
Eliphazs First Speech (Job.4:1-5:27)
Eliphaz is presumably the oldest of the three and therefore the wisest; he is
certainly the most courteous and the most eloquent. He has genuine esteem
for Job and is deeply sorry for him. - - -For Eliphaz there is no mystery; he has
diagnosed Jobs case at a glance. Obviously these calamities have been sent
to punish Job for some transgression or culpable negligence, perhaps
unnoticed. Eliphaz intends to help him examine his conscience, to repent of
his sins, and so to regain Gods favour. 12.
In reference to Jobs suffering Eliphaz says,
But now it comes to you, you are impatient. (4:5)

This is obvious to Eliphaz who goes on to mention a private divine revelation

he received.
A word was steadily brought to me,
my ear caught a whisper of it. (4:12)
Then a spirit passed before me,
and the hair of my body stood on end. (4:15
Eliphaz is convinced of the doctrine of divine retribution for sin.
He suggests that Job appeal to God.
In your place I would appeal to God. (5:8)
God is merciful,
He sets the lowly on high and those who mourn are raised to safety. (5:11)
Eliphaz enumerates seven troubles that God will deliver the repentant one
from. Famine, death, war, evil tongues, sword, approaching ruin and wild
beasts. (5:20-22)
He then follows up with a list of blessings God bestows on the one whom
God reproves. (5:17)
A covenant peace with wild breasts, a tent secure, household possessions
complete, many descendants, many children, strength in old age. (5:23-26)
Eliphaz is of the belief that all these incentives will bring Job to his senses
and get him to admit his sinfulness, the real cause of his afflictions.
Jobs Response to Eliphazs first speech
Job does not fall for the benefits Eliphaz outlined. He is annoyed with the
arguments of Eliphaz. Eliphaz does not see the event from Jobs perspective.
Job describes his situation like food that has no taste.
Can anything insipid be eaten without salt?
Is there flavor in the white of an egg. (6:6)
Cant Eliphaz see that, Job is in agony.
Have I strength of stones, or is my flesh of bronze? (6:12)
Job is not an unfeeling statue of marble or bronze.

He is less than impressed with Eliphaz.

My companions are undependable as a wadi. (6:15)
how unconvincing are your arguments. (6:25)
Job seems not to speak any further to Eliphaz but turns to address God,
My flesh is clothed with worms and scabs. (7:5)
I should prefer strangulation and death rather than my existence. (7:15)
His understanding of death is limited to the Jewish concept of the
underworld.
Whoever goes down to Sheol shall not come up. (7:9)
Yet he would prefer this than his present condition. He complains that God
seems to be spying on him and finding fault.
Why have you made me your target?
Why, should I be a burden to you. (7:20)
Bildads First Speech (Job.8:1-22)
Bildad is shocked at what Job has said. He is offended that Job should call
into question Gods judgements.
How long will you utter such things?
The words from your mouth are a mighty wind.
Does God pervert judgement,
Does the
almighty pervert justice? (8:2-3)
He considers the strict retributive justice is the only principle underlying
Gods dealings with humanity. - - -Bildad argues, not from personal
experience but from the tradition of former generations, the unquestionable
source of wisdom. 13
Bildad uses similes to portray Jobs estrangement from God. He refers to
papyrus which cannot live without the mud of the river bank or grass that
cannot survive without water.
Can the papyrus grow up without mire?
Can the reed grass flourish without water.

Job would have understood these references because of his sojourn in Egypt.
(8:11)
So it will be with Job if he remains separated from God.
So is the end of everyone who forgets God. (8:13)
But the upright will be guarded by God.
Behold, God will not cast away the upright. (8:20)
Bildad then, is urging Job to change his attitude towards God and his
happiness will be restored.
Once more your mouth will be filled with
laughter and your lips with rejoicing. (8:21)
Jobs Reply to Bildads first Speech (Job.9:1-10:22)
He practically ignores Bildads remarks and turns his words towards God. He
is suffering not from Gods justice but from Gods anger.
Job acknowledges the great power of God. If the confrontation was held in a
court of law, then God would surely win because God is the one meting out
justice.
God is wise and mighty in strength;
who has withstood him and remained whole? (9:4)
He shakes the earth out of its place,
and the pillars beneath it tremble. (9:6)
How could I give him an answer,
or choose out arguments against him! (9:14)
Job bemoans the fact that if God has already condemned him. What is the
point of appealing for leniency. God might make things worse for him.
With a storm he might overwhelm me,
and multiply my wounds for nothing. (9:17)
I know that you will not hold me innocent.
It is I who will be accounted guilty;
why then should I strive in vain? (9:2829)

If there was a court of appeal then Job and God could meet on common
ground. But Job knows this cannot be. The gap between the litigants is too
great.
For he is not a man like myself, that I
should answer him,
that we
should come together in judgement. (9:32)
There is no answer to Jobs musing. He searches for reasons why God should
be so harsh on him.
Let me know why you oppose me.
Is it a pleasure for you to oppress,
to spurn the work of your hands? (10:23)
Even if Job
tries to act rightly,
You renew your attack upon me
and multiply your harassment of me;
in waves your troops come against
me. (10:17)
He hopes God will leave him in peace.
Are not my days few? Stop! (10:20)
Zophars First Speech (Job.11:1-20)
Zophar of Naamah shows himself the least original and the most vehement.
- - -His authority is wisdom itself - - -its exemplification in Jobs case is equally
so. - - where Bildad undertook to defend divine justice, Zophar is glorifying
divine wisdom. 14.
To Zophar, Jobs ramblings are without substance, but must be challenged.
Shall your babblings keep others silent,
and shall you deride and no one give rebuke? (11:3)
He then draws Jobs attention to the incomprehensible wisdom of God.
Can you find out the depths of God?
Or find out the perfection of the Almighty? (11:7)

If Job repents, then he will be blessed. Zophar has already decided that Job is
guilty.
If you set your heart aright,
and stretch out your hands to him. (11:13)
Then your life will be brighter than noonday; (11:17)
Zophar in fact sincerely desires Jobs recovery, despite his harsh words.
Jobs response to Zophars First Speech (Job.12:1-14:22)
Job is upset. He turns on his friends with a torrent of sarcasm and claims he
has as much wisdom as they do.
No doubt you are the people with whom
wisdom will die.
But I have intelligence as well as you;
I dont fall short of you; (12:2-3)
While they consider his downfall shameful, he bemoans the prosperity of the
wicked.
Yet the tents of robbers are prosperous,
and those who provoke God are secure. (12:6)
He reminds his opinionated Counselors that it needs no great wisdom to
see that God governs the world and in his mysterious ways he oversees the
rise and fall of kingdoms and nations. He even suggests that beasts, birds,
the earth and fish can remind them of Gods greatness and wisdom.
But now ask the beasts to teach you,
the birds of the air to tell you
Or speak to the earth to instruct you,
and the fish of the sea
to inform you. (12:7-8)
People supposedly wise, are swept aside and deranked.
He sends counselors away barefoot,
He makes fools of judges.
He loosens the belts of Kings
ties a waistcloth
on their loins.
He

sends priests away barefoot,

leads the powerful astray. (12:17-19)
He makes nations great and destroys them,
Spreads peoples abroad and abandons them.
(12:23)
All of this is a mystery that Job perceives but his wise counselors cannot
grasp. So he reiterates that he is as wise as his friends. (13:1-2)
Then he turns his attention to God.
But I would speak with the Almighty;
I want to argue with God. (13:3)
He accuses his friends before God of lies. They are defending God in human
terms. They should be looking for the truth. Job is innocent until proven
guilty.
But you gloss over falsehoods
You are worthless physicians, everyone of you! (13:4)
Is it for him that you show partiality? (13:8)
Job accuses them of siding with God as if in a court of law. But God has said
nothing.
Job tells his friends that God will rebuke them for this.
He will openly rebuke you
if in secret you show partiality. (13:10)
Then Job becomes presumptuous. He places himself as an equal opponent in
a court of law.
Withdraw your hand far from me,
do not let the terror of you frighten me.
Then call me and I will
respond;
or let me
speak first, and answer me.
What are my fault and my sins?
My misdeed, my sin make known to me!
(13:21-23)

Job pictures him (God) as his adversary at law (cf.9:32ff), which leads him to
conceive an illusory equality between himself and God and thereby to
conceive a relation of justice, one to the other. It is for this misrepresentation
that Job must repent at the end of the book. 15
Despite this direct appeal from Job for clarification, God remains silent.
Frustrated, Job now laments the human condition.
Man born of woman is short lived and full of trouble. (14:1)
When he compares man to a tree, the tree will rejuvenate if cut down but a
man, when he dies is finished.
For a tree there is hope;
if it is cut down, it will sprout again,
its tender roots will not cease. (14:7)
But when a man dies, all vigour leaves him;
when a mortal expires, where then is he? (14:10)
For humans, Sheol is their destination. Job even goes so far as to believe that
Sheol would be a haven from Gods wrath and later, once Job has been
hidden for awhile, God would call him back and restore him so that he could
resume the good relations he had with God in the time before all the
calamities struck him.
Oh that you would hide me in Sheol,
Shelter me till your wrath is past.
Fix a time to remember me! (14:13)
But this time is not to be. Job returns to reality from his wishful thinking.
You destroy the hope of mortals!
and
20)

You prevail once for all against them

they pass on. (14:19-

He is aware that his children are all gone. He has come to his end and his
children will not be remembered. There will be no line of prosperous
descendants.

The Second Cycle of Speeches

The Second Speech of Eliphaz (Job.15:1-35)
Eliphaz is shocked at Jobs rejection of the traditional doctrine of retribution
and his questioning of God. His words are harsher in tone that those of his
first speech. He condemns the opinion and wisdom of Job, forgetting his
own haughty claim to private revelation and wisdom.
Does a wise man answer with windy opinions,
or puff himself up with the east wind? (15:2)
Eliphaz accuses Job of impiety.
You in fact do away with piety,
you lesson devotion to God,
Because your
wickedness instructs your mouth. (15:4-5)
Do you listen in on Gods council?
And restrict wisdom to yourself? (15:8)
why does your heart carry you away,
and why do your eyes flash,
So that you turn your anger against
God
and at such words
escape your mouth! (15:12-13)
Eliphaz goes on to remind Job that all mortals are blame worthy (v.14) why
does he, Job, think he is without fault. His end is clear because
he has stretched out his hand against God
and arrogantly challenged the Almighty. (15:25)
His plans will yield nothing but futile results.
He shall be like a vine that sheds its grapes unripened
like an olive tree casting off its blossom. (15:33)
Jobs Reply to Eliphaz Second Speech (Job.16:1-17:16)

Job is not impressed. He has heard all of his friends arguments before. They
do not cover his case.
I have heard this sort of thing many times.
Troublesome comforters, all of you. (16:2)
He laments that his pleas to God have no effect.
If I speak, my pain is not relieved. (16:6)
God seems to be merciless in his attacks on Job, or so Job thinks.
He has set me up for a target,
his arrows strike me from all directions. (16:12)
Job is so depressed he wants to die and have his blood cry out to heaven for
vengeance.
O earth, do not cover my blood. (16:18)
Then there is an abrupt change in attitude. He claims there is someone on
his side in heaven.
Even now my witness is in heaven,
My advocate is on high. (16:19)
Who is this witness? It is not clear. Could his witness and advocate be
God himself even though it is God who torments him. Job has presented us
with a puzzle which he makes no attempt to clarify.
Then he lapses back into his lament.
My burial is at hand. (17:1)
He is distraught.
My eyes are blind with anguish
and my whole frame is like a shadow. (17:7)
Finally, he concedes that his only hope is to dwell in Sheol and spread
my couch in darkness. (17:13)
He even incites his comforters to join him there.

Will they descend with me into Sheol?

Shall we go down together in to the dust? (17:16)
Bildads Second Speech (Job.18:1-21)
He rebukes Job for his abusive language and his contempt for ancient
wisdom, and he insinuates that suffering as punishment for sin is a universal
law from which Job cannot claim exemption. 16
Bildad has no words of consolation for Job, only a list of the things that will
happen to one who does not know God. (v.21)
When will you put an end to words. (18:2)
You who tear yourself in anger. (18:4)
Among the list of evil occurrences are the following.
A trap seizes him by the heel,
a snare lays hold of him. (18:9)
His skin is eaten to the limbs,
The firstborn of death eats his limbs. (18:13)
This is a reference to plague or disease.
He is plucked from the security of his tent;
and marched off to the King of Terrors. (18:14)
A reference to the one in charge of Sheol, death itself. Here death is
personified.
His memory perishes from the earth,
and he has no name in the countryside. (18:17)
He has neither offshoot nor offspring among the people,
No survivor where once he dwelt.
(18:19)
This reference to the loss of his children must have riled Job and only
increased his anger towards Bildad and the others.
Jobs Reply to Bildads Second Speech (Job.1:1-29)
Job is convinced of his innocence but feels that God has turned against him
unfairly.

Know then that it is God who has dealt

unfairly with me. (19:6)
He has kindled his wrath against me;
He counts me one of his enemies. (19:11)
He chides his companions for adding to his misery.
You exalt yourselves at my expense
and use my shame as an argument
against me. (19:5)
Job comes to understand that their vehement intolerance hides the fact that
his resistance to their views threatens their faith in the wisdom of the
ancients i.e. the principle of punishment for sin.
He then laments the isolation that his present predicament has led to.
My family has withdrawn from me,
My friends are wholly estranged. (19:13)
Things have gotten really bad.
I call my servant, but he gives no answer,
though I plead aloud with him.
My breath is abhorrent
to my wife; 19:16-17
Even
the neighbours children make fun of Job.
Even young children despise me;
when I appear, they speak against me. (19:18)
Job appeals to the future. He wants his words recorded.
That with an iron chisel and with lead
they were cut in the rock forever! (19:24)
But he believes he has a vindicator who will speak for him when he has died.
He even suggests that from the nether world he will see God.
I know that my vindicator lives,
and that he will at last stand forth
upon the dust.
This will happen

when my skin has been stripped off, and from my flesh I will see God.
(19:25-26)
This is an obscure passage. Some Christians like to see in it a reference to
the Resurrection. However this idea is without foundation. Job always held to
the traditional ancient view of the after life An existence in a land of
shadows that was a permanent state.
Zophars Second Speech (Job.20:1-29)
Zophar admits being rebuked by the words of Job.
A rebuke that puts me to shame I hear.
And from my understanding a spirit gives me reply. (20:3)
He then proceeds to talk about the wicked. The implication being, that Job
must have been wicked somewhere in the past.
He enumerates in graphic images what will befall a wicked person.
He perishes forever like the dung he uses for fuel. (20:7)
The riches he swallowed he shall vomit up;
God shall make his belly disgorge them. (20:15)
Because he has oppressed and neglected the poor and stolen a house he
did not build; (20:19)
God shall send against him the fury of his wrath and rain down missiles
upon him
Should he escape an iron weapon,
a bronze bow shall
pierce him through
the
dart shall come out of his back,
a shining point out of his gall bladder;
(20:23-24)
Zophar is impuning evil deeds to Job but they are without foundation. We
know that Job has led a holy life. Rather than neglect the plight of others, he
has shown a kindly hand and word. God tells the Satan in the initial
encounter before their wager,
Have you noticed my servant Job? There is no one on earth like him,
blameless and upright, fearing God and avoiding evil. (Job.1:8)

Jobs reply to Zophars Second Speech (Job.21:1-34)

Job has had enough of the pious platitudes of his friends. He now goes on the
attack. He warns them that they will be shocked at what he has to say. So
much so that he tells them
put your hands over your mouths (21:5
As a sign of dismay
Then he proceeds to dismantle their basic argument of retribution by giving
examples of the prosperity of those who do not recognize God.

Why do the wicked keep on living,

grow old, become mighty in power?
Their progeny is secure in their sight;
their offspring are
before their eyes. (21:7-8)
Their bulls breed without fail;
their cows calve and do not miscarry. (21:10)
They live their days in prosperity,
and tranquilly go down to Sheol.
Yet they say to God, Depart from us,
for we have no desire
to know your ways! (21:13-14)
Job finishes with a flourish.
Your arguments remain a fraud. (21:34)

The Third Cycle of Speeches

Eliphazs third Speech (Job.22:1-30)
From the beginning he has found Job obstinately perverse - - -In his first
speech he has been all encouragement; in his second speech he has spoken

severely of Jobs present irreverence; now he declares openly that Job must
have been all along, a hypocrite and a secret sinner, and he cites by way of
examples some of the crimes he must have committed. 17.
Eliphaz cannot conceive of anyone loving God and serving him for nothing.
Someone has to gain. In Jobs case he suggests that God is the one who
gains.
Does he gain if your ways are perfect? (22:3)
Because he believes that Job must have been a secret sinner, he accuses Job
of perceived crimes that experience has shown that the rich and powerful
commit.
You keep your relatives goods in pledge unjustly; To the thirsty you give no
water to drink,
and from the hungry you with hold bread. (22:6-7)
You sent widows away empty handed and the resources of orphans are
destroyed. (22:9)
These sins against orphans and widows are anathema to God. The Torah is
very clear on the care one should show to them.
Then Eliphaz accuses Job of doing evil things in secret believing God cannot
see his actions.
Yet you say, `what does God know?
Can he judge through the thick darkness? (22:13)
But Eliphaz has not given up on Job. He recommends reconciliation with God.
Settle with him and have peace.
That way good shall come to you; (22:21)
He will deliver whoever is
innocent;
you shall
be delivered if your hands are clean. (22:30)
Jobs reply to Eliphazs Third Speech (Job.23:1-24:25)
Job ignores Eliphazs outburst. He yearns for an encounter with God.
would that I knew how to find him
that I might come to his dwelling!
I would set out my case before

him,
with arguments; (23:3-4)

fill my mouth

But God seems inaccessible.

But if I go East he is not there
or West, I cannot perceive him;
The North enfolds him, and I cannot catch
sight of him,
the South hides
him, and I cannot see him. (23:8-9)
Job proclaims again his fidelity to God, even though he cannot find or see
him.
From the commands of his lips I have not departed,
the words of his mouth I have treasured in my heart.
(23:12)
He now moves from his present pitiful condition to consider in general the
plight of the poor.
People remove landmarks; they steal herds and pasture them.
The donkeys of orphans they drive away;
they take the widows
ox for a pledge.
They force
the needy off the road;
all the poor of the land are driven into hiding. (24:2-4)
The wicked he sees as enemies of the light.
The eye of the adulterer watches for the twilight;
he says, `No eye will see me.
He puts a mask over his face;
in the dark he
breaks into houses; (24:15-16)
But the wicked will suffer.
Drought and heat snatch away the snow waters,
Sheol those who have sinned. (24:19)
Job continues in this vein but the verses that follow seem to contradict his
previous argument against Zophars second speech. (Chp.21) wherein he
states that the wicked prosper.

Bildads third Speech (Job.25:1-6)

This is extremely short and does not contain any evocative statements
against Job. It concentrates on the dominion of God and the lowliness of the
human being.
Dominion and dread are his
who brings about harmony in his heavens,
Is there any numbering of his
troops? (25:2-3)
How can any born of woman be innocent?
Even the moon is not bright
and the stars are not clean in his
eyes. (25:4-5)
The gap between the creator and his creatures
is so great that Bildad can say,
How much less a human being (than the moon and stars)
who is but a worm,
a mortal, who is only a maggot.
(25:6)
Jobs reply to Bildads third speech (Job.26:1-27-23)
He opens with a sarcastic attack on Bildad.
What help you give to the powerless,
what strength to the feeble arm!
How you give counsel to one without
wisdom;
how profuse is the
advice you offer! (26:2-3
Then he breaks into a description of the cosmos which is remarkable in its
poetic account. He starts with a reference to the inhabitants of Sheol.
The shades (the dead) beneath writhe in terror
the waters and their inhabitants.
Naked before him in Sheol,
and Abaddon has
no covering.
He stretches
out Zaphon over the void,
and suspends the earth over nothing at all. (26:5-7)

Abaddon is the leader of the underworld.

Zaphon is literally the North. Normally it is a reference to the home of the
Canaanite gods.
The pillars of the heavens tremble
and are stunned at his thunderous rebuke;
By his power he stilled the Sea,
by his skill he
crushed Rahab. (26:11-12)
Heaven is supported by `pillars, apparently the mountains that are visible
on the horizon. - - -the divine creativity is portrayed in images derived from
Ugaritic mythology: the battle with Yam(Sea) paralled here with `Rahab, the
mythological monster. 18
We stop here to consider inconsistencies in the poetic text.
Obscure Chapters 25-27
These chapters, one would expect, should contain Bildads third speech,
Jobs eighth response and Zophars third speech. Whether through mutilation
or partial destruction of a manuscript at some early stage of the books
history the text has become disordered and probably incomplete as well;
some of the original may have been lost altogether. 19.
Returning to Jobs reply to Bildad, Job swears an oath not to renounce God.
So long as I still have breath in me,
the breath of God in my nostrils,
My lips shall not speak falsehood,
nor my tongue
utter deceit. (27:3-4)
He maintains his personal justice, then launches into a long diatribe against
the wicked.
(27:7-23)
The sentiments are again inconsistent with Jobs understanding of the wicked
prospering. We will just quote a couple of verses.
Though his children be many, the sword awaits them.
His descendants shall want for bread. (27:14)

What he has stored the righteous shall wear,

and the innocent shall divide the silver. (27:17)
He lies down a rich man one last time;
he opens his eyes nothing is there. (27:19)
This diatribe against the wicked is thought to be Zophars missing third
speech.
The Poem on Wisdom (Job.28:1-28)
This chapter contains a beautifully vivid description of that wisdom which is
beyond the attainment of creatures and known only to God. The pronouns
referring to Wisdom may be translated as either feminine or neuter; in view
of Wisdoms role as Gods companion and partner in creation (see Proverbs
8:22-30, Sirach 24:1-21, Wisdom 9:9, Baruch 3:9-4:4), the feminine is used
here. There is no consensus about the authorship of this poem; it may
originally have been an independent composition incorporated into the book
of Job. 20.
The whole theme concerning wisdom is, that it is inaccessible to mankind.
Precious metals and stones can be found in the earth but not wisdom.
Iron is taken from the earth,
and copper smelted out of stone. (28:2)
Its stones are the source of lapis lazuli,
and there is gold in its dust. (28:6)
As for wisdom where can it be found?
Where is the place of understanding?
Mortals do not know its path,
Nor is she to be found in the land of
the living. (28:12-13)
Wisdom cannot be bought
Solid gold cannot purchase her,
Nor can her price be paid with silver. (28:15)
The value of wisdom surpasses pearls. (28:18)
So inaccessible is wisdom that

even from the birds of the air she is concealed. (28:21)

Wisdom belongs to God alone
But God understands the way to her,
it is he who knows her place. (28:23)
The only way for humans to reach wisdom is,
And to mortals he said;
See: the fear of the Lord is wisdom;
and avoiding evil is understanding. (28:28)
Jobs final response to his three Comforters (Job 29:1-31:40)
This is the longest of Jobs speeches. It is in the form of a soliloquy. (He is
speaking to himself out loud)
This renewal of the psalm of lament develops three themes: past happiness
(Chp.29) contrasted with present misery (Chap.30) followed by an oath
(Chp.31) that he is innocent.
Past Happiness (Job.29:1-25)
Whenever I went to the gate of the city
and took my seat in the square,
The young men saw me and withdrew
and the elders rose up
and stood.
Officials
refrained from speaking
and covered their mouths with their hands. (28:7-9)
Such was the great respect for Job because,
I wore my righteousness like a garment;
Justice was my robe and my turban. (29:14)
For me they listened and waited;
they were silent for my counsel. (29:21)
They waited for me as the rain;
they drank in my words like the spring rains. (29:23)
Present misery (Job.30:1-31)
But things changed. He was held now in public contempt.

But now they hold me in derision

who are younger than I. (30:1)
Yet now they sing of me in mockery;
I have become a byword among them. (30:9)
God appears to be hostile to Job.
At night he pierces my bones,
my sinews have no rest.
With great difficulty I change my clothes.
(30:17-18)
This is not surprising if his body is covered with sores.
You (God) have turned into my tormentor,
and with your strong hand you attack me. (30:21)
Job recalls the sympathy he showed to others and cannot understand why
others do not show compassion towards him.
Did I not weep for the hardship of others;
was not my soul grieved for the poor?
Yet when I looked for good, evil came. (30:25-26)
Job now Swears an Oath of Innocence (Job.31:1-40)
In the legal procedures of Ancient Israel, the Oath of Innocence, denying
an accusation was important. It supplemented evidence or could supply for
it. 22.
Job is speaking from high moral ground.
I made a covenant with my eyes
Not to gaze upon a virgin. (31:1)
He has set the highest moral standard found
in the Old Testament.
He claims no deceit or injustice
If I have walked in falsehood
and my foot has hastened to deceit,
Let God weigh me in the scales of justice,
thus will he know my
innocence. (31:5-6)

He claims as part of his innocence, no failings in charity either to his servants

or to the poor.
Had I refused justice to my manservant
or to my maid servant, when they had a complaint
against me; (31:13)
If I had denied anything that the poor desired,
or allowed the eyes of the widow to languish
while I ate my portion alone,
With no share in it for the
fatherless. (31:16-17)
If I have seen a wanderer without clothing,
or a poor man without covering; (31:19)
If Job had done all these things then he prays,
May my arm fall from my shoulder,
my forearm be broken at the
elbow! (31:22)
This would have been a justifiable consequence.
He claims that he did not put his faith in riches, or worshipping, Mammon,
Had I put my trust in gold
or called fine gold my security; (31:24)
Nor did he invoke the divinities of the cosmos in secret worship e.g. the sun
and the moon.
Had I looked upon the light as it shone
or the moon in the splendor of its progress,
and had my heart been secretly enticed
to blow them a kiss with
my hand. (31:26-27)
If he had done
this, he would deserve
condemnation. But he has not committed any of these sins, so he cries out,
Oh that I had one to hear my case;
here is my signature: let the Almighty
answer me!
Let my accuser write out his indictment!
(31:35)

The Elihu speeches (Job 32:1-37:24)

This speaker is from Buz. - - a young man, he impetuously and impatiently
upbraids Job for his boldness towards God, and the three friends for not
answering Job, successfully. He undertakes to defend Gods absolute justice
and to explain more clearly why there is suffering. 23.
Elihu disagrees with the friends on the grounds of suffering, stressing its
medicinal purpose; but in practice, his advice to Job is the same as theirs.
24.
Elihu declares that he held back from saying anything because of his youth.
He comes across as a typical angry young man.
I am young and you are very old;
therefore I held back and was afraid
to declare to you my knowledge. (32:6)
He chides Jobs companions.
Yes I followed you attentively;
and look, none of you has convicted Job,
not one could refute his statements. (32:12)
He is bursting to say something.
For I am full of words;
the spirit within me compels me.
My belly is like unopened wine,
like wineskins ready to burst.
(32:18-19)
Elihus First Discourse (Job.33:1-30)
Elihu proclaims that he is like other men a creature made by God.
Look I am like you before God
I too was pinched from clay. (33:6)
This is a reference to Adam and subsequent
human beings made from clay.
He tells Job that he has heard Job claim innocence. But he asks Job to reflect
on the dreams he has had. (Job mentions the terrifying dreams in Chap.7:14)
and reminds Job about them.

In a dream, in a vision of the night,

when deep sleep falls upon mortals
as they slumber in their beds
It is then he opens their ears
and with a
warning, terrifies them. (33:15-16)
Apart from warnings given in dreams, God uses sufferings to chasten men.
Elihu believes in the medicinal benefits of suffering. He wishes to enlighten
Job as to this notion.
If then there be a divine messenger,
a mediator, one out of a thousand,
to show him what is right,
He will take pity on him and say,
Deliver him from going
down into the pit
I have
found him a ransom. (33:23-24)
If Job repents, this messenger will enlighten Job as to his faults and vindicate
Job before God. Elihu wishes to see Job justified and urges him to accept
grace and instruction. If Job will not respond to Elihus urging then the young
man will teach him what is right. This is a little presumptuous of the young
man.
If not, then listen to me,
be silent, and I will teach you wisdom. (33:33)
Job remains silent. He will let Elihu continue.
Elihus Second Discourse (Job.34:1-37)
Elihu repeats the sentiments of anger that Job has uttered when he said
God has taken away what is my right
I declare the judgement on me to be a lie. (34:5-6)
This is a very strong accusation against
God.
Elihu rebukes Job.
What man is like Job?
He drinks in blasphemies like water. (34:7)

Job declares God to be unjust and striving to be righteous is useless.

There is no profit in pleasing God. (34:9)
Elihu defends Gods justice vehemently.
Surely God cannot acted wickedly,
the Almighty cannot pervert Justice. (34:12)
If God wanted to he could withdraw his breath from the world and both the
world and humankind would perish.

If he were to set his mind to it,

gather to himself his spirit and breath,
All flesh would perish together,
and mortals return to dust. (34:1415)
Elihu goes on to proclaim again the Justice of God, a God who treats
everyone impartially.
Can an enemy of Justice be in control. (34:17)
Who neither favours the person of princes,
nor respects the rich more than the poor?
For they are all the work of his hands.
(34:19)
Job had consistently claimed that God would not answer him in his pain and
suffering, but Elihu scolds Job for this.
If he is silent, who then can condemn?
If he hides his face, who then can behold him,
Whether nation or individual? (34:29)
Job has experienced Gods warnings in dreams and suffering. He will not
recant his claim of innocence or the fact that God has dealt unjustly with
him, therefore, according to Elihu he has insulted God and deserves to be
punished even more.
Let Job be tested to the limit,
Since his answers are those of the impious;
For he is adding rebellion to his sin

arguments
many words to God. (34:36-37)

by brushing off our

and addressing

Elihus Third Discourse (Job.35:1-16, 36:1-33, 37:1-24)

Elihu does not let up on Job. He is like a babbling brook. He quotes Job as
saying what is the value of avoiding sin because even if one is righteous, he
is still punished.
Do you think it right to say,
`I am in the right, not God?
When you ask what it profits you,
`What advantage do I have
from not sinning? (35:2)
But Elihu brushes this complaint aside and tells Job that sinners or righteous
people do not affect God. He punishes both.
Even if your offenses are many,
how do they affect him?
If you are righteous what do you give him,
or what does he receive from
your hand? (35:6-7)
Elihu believes that God has not answered Job because of his pride.
he does not answer
because of the pride of the wicked. (35:12)
But when God does intervene he punishes the offender who believes that
God does not hear him.
But now that you have done otherwise,
Gods anger punishes, (35:15)
Elihu tries to impress Job with his learning.
For indeed my words are not a lie;
one perfect in knowledge is before you. (36:4)
He reiterates Gods greatness,
Look, God is great, not disdainful
his strength of purpose is great. (36:5)

Even if people are sinners,

bound with fetters, held fast by bonds of affliction. (36:8)
He lets them know their failings, opens their minds to correction and
tells them to turn back from evil. (36:10)
How does God bring about this change?
He saves the afflicted through their affliction
and opens their ears through oppression. (36:15)
Elihu urges Job not to think that great wealth can make one ready for
distress. Job did indeed have great wealth and renown.
will your wealth equip you for distress
or all your exertions of strength. (36:19)
Job, look again at the greatness of God.
What teacher is there like him? (36:22)
Here Elihu intones a hymn in praise of God. (36:26-37:13)
He tells Job how God controls the clouds, thunder and lightning. He is the
sender of storms and spring rains. None, including Job, can understand these
mysteries.
Can anyone understand the spreading clouds,
the thundering from his tent. (36:29)
In his hands he holds the lightning,
and he commands it to strike the mark. (36:32)
God thunders forth marvels with his voice;
he does great things beyond our knowing
He says to the snow, `Fall to the Earth
like wise to his heavy,
drenching rain. (37:5-6)
Then Elihu concludes his address to Job, exhorting him to consider the
marvels of God.
Elihu describes an increase in darkness but also a splendor `coming from
the North. The traditional source of the theophany.

It is the light that cannot be seen,

while it is obscured by the clouds
till the wind comes by and sweeps
them away.
From Zaphon the
golden splendor comes,
surrounding Gods awesome majesty. (37:21-22)
then Elihu concludes that no one can find God. This is ironic, because Job
does find God. God answers Job, but in a way quite unexpected.
None can see him, however wise their hearts. (37:24)
Then Elihu drops out of the picture completely.
Job did not even have the chance to reply to him.
Yahweh Speaks (Job 38:1-39:30)
Suddenly God speaks. He manifests himself in a storm. He addresses Job
directly. Job must have been shocked and surprised.
God begins with a thundering interrogatory question?
Who is this who darkens counsel with words of ignorance. (38:2)
He orders Job to be ready for questions. Then he begins with questions
concerning creation, which of course Job cannot answer. He just has to listen
in stunned silence.
Where were you when I founded the earth? (38:4)
Who shut within doors the sea,
when it burst forth from the womb, (38:8)
Have you ever in your lifetime commanded
the morning
and shown the dawn its place. (38:12)
Have you entered into the sources of the sea,
or walked about on the bottom of the deep?
Have the gates of death been shown to you,
or have you seen the gates of
darkness? (38:16-17)

Have you entered the storehouses of the snow

and seen the storehouses of the hail? (38:22)
Has the rain a father?
Who has begotten the drops of dew? (38:28)
Have you tied cords to the Pleiades,
or loosened the bonds of Orion? (38:31)
Then God asks Job does he have the power and authority to command the
elements.
Can you raise your voice to the clouds,
for them to cover you with a deluge of waters? (38:34)
God now questions Job with his ability to provide for the animals. Eight
creatures are described. Lion; raven, hawk, eagle, mountain goat, wild ass,
wild ox; war horse.
The following are samples of what God says about the animals.
Do you hunt the prey for the lion
or appease the hunger of the young lions? (38:39)
Who provides nourishment for the raven
when its young cry out to God? (38:41)
Do you know when mountain goats are born? (39:1)
Who has given the wild donkey his freedom, (39:5)
He scoffs at the uproar of the city,
hears no shouts of a driver. (39:7)
The ostrich abandons her eggs on the ground (39:14)
Yet when she spreads her wings high
she laughs at a horse and rider. (39:18)
Of particular interest are Gods comments on the warhorse.
Do you give the horse his strength? (39:19)
He laughs at fear and cannot be terrified,
he does not retreat from the sword. (39:32)

Frenzied and trembling he devours the ground,

he does not hold back at the sound of the trumpet.
(39:24)
This famous passage (19-25) is the climax.
In the Ancient East, the donkey was the beast of
burden; the ox did the plowing, and donkeys or mules were riding animals.
The horse was reserved for warfare or hunting, at first (in pairs) to draw a
chariot, then about the 8th Cent. BC as a cavalry mount. It is the latter, the
warhorse, that the poet admires and marvels at. 26.
Jobs brief response to God and God speaks again (Job 4:1-41:26)
Will one who argues with the almighty be corrected?
Let him who would instruct God give answer (40:2)
Poor Job knows he is out of Gods class.
What can he do but humble
himself.
Look I am of
little account: what can I answer you?
I put my hand over my mouth. (40:4)
God is not satisfied with Jobs capitulation.
Gird up your loins now, like a man
I will question
you, and you tell me the answers. (40:7)
What can
Job do but acknowledge the greatness of God and how ridiculous he has
been to question Gods power and Justice. Now God will expose Jobs
competence in the field of morality.
Would you refuse to acknowledge my right? Would you condemn me that
you may be justified? (40:8)
Gods questions Job about his authority to control the proud and the wicked.
Which of course he cannot. He literally asks Job,
Can you Look at everyone who is proud and humble them.
Tear down the wicked in their place? (40:12)
Then having vanquished Job on the grounds of justice God reverts to showing
Job the strength and power of two animals he has created.
Look at Behemoth, whom I made along with you
who feeds on grass like an ox.
See the strength in his loins,

the power of the sinews

of his belly. (40:15-16)
This is most likely a reference to the hippopotamus who lies under lotus trees
and coverts the reedy swamp. Now God turns Jobs attention to a fierce river
monster.
can you lead Leviathan about with a hook,
or tie down his tongue with a rope? (40:25)
Can you play with him as with a bird? 40:29)
Many scholars suggest this creature is the crocodile. Anyone who has dealt
with crocodiles, knows how fierce and dangerous they are. One certainly
does not make them a family pet.
Who can strip off his outer garment,
or penetrate his double armour?
Who can force open the doors of his face,
close to his terrible teeth?
Rows of
scales are on his back,
tightly sealed together; (41:5-7)
However there are several verses that indicate the monster is a dragon.
From his nostrils comes smoke
as from a seething pot or bowl
His breath sets coals afire,
a flame comes from his mouth.
(41:13-14)
There is not much evidence for the existence of such a beast apart from the
legend of St.George defeating a dragon in the early 4th Cent. A.D. at Sylene
in Libya. Perhaps these verses are figurative.
Having been shown the wonders of creation, Job acknowledges the lesson
God has taught him. His dark night of pain and incomprehension is over. He
has seen God.
By hearsay I had heard of you,
but now my eye has seen you.
Therefore I disown what I have said,

and repent in dust and ashes.

(42:5-6)
Epilogue
God reprimands Eliphaz as the elder and leader of the three comforters.
My anger blazes against you and your two friends! You have not spoken
rightly concerning me, as has my servant Job. (42:7)
To appease Gods anger Eliphaz is to provide seven bulls and seven rams as
an expiatory holocaust for the three comforters and Job is the one to officiate
at the sacrifice and pray for them, God accepts the sacrifice and treats the
three comforters with mercy and indulgence. They have been purified by the
prayers of the very man they had condemned.
His prayers are efficacious because not only is he an honest and
upright man but his sufferings have qualified him for vicarious atonement.
Gods Blessings on Job (Job.42:12-17)
God restored the prosperity of Job.
The Lord even gave to Job twice as much as he had before. (42:10)
The figures given for sheep, camels, oxen and she-donkeys are in fact double
the figures listed in the prologue. However the number of sons and
daughters is the same as before. Seven sons and three daughters. The only
difference is that this time the daughters were the most beautiful in the land.
No mention is made of Jobs sickness. It is presumed that his health was
restored.
Then Job died, old and full of years. (42:17)

What then are we to make of the book of Job?

To be sure, he wrestles with an inescapable problem of human life: the
suffering of the innocent. But the problem of suffering - - and its counterpart,
the question of divine justice provide the occasion for probing a much
deeper question, namely, the character of mans relationship to God. - - In
order to understand the book of Job, we must view the poetic meditations in

the light of the whole composition, which reaches its climax when Yahweh
speaks and Job humbly repents. 27.
The Psalms
The history of the Psalms cannot be ascertained accurately. Some appear to
have been composed in the monarchial times and others during the post
exilic period of the Second Temple.
The collection of psalms as we know it today is referred to as the Psalter.
The term Psalter comes from the Greek `psalterion (a stringed instrument),
the title given to the collection in some manuscripts of the Greek Old
Testament, (Septuagint). The prevailing Greek tradition has the title,
`psalmoi, `Songs (for stringed music). 28

The group of 150 psalms is arranged in five books in imitation of the

Torah or Pentateuch.
There are two sets of numberings. One is Hebrew, the other is Greek.
The difference begins with psalm 9.
The numbers are as follows:Hebrew
Greek/Latin
1-8
1-8
9-10
9
11-113
10-112
114-115
113
116
114-115
117-146
116-145
147
146-147
148-150
140-150
The earliest part of the collection of psalms is the section that ends
with the postscript `The prayers of David, the Son of Jesse are ended.
(Ps.72:20)
Although almost half the psalms are attributed to David, there is no
certainty that David wrote them.
The five books are as follows: Introduction Ps.1
Book 1
Ps.2-41
Book 2
Ps.42-72
Book 3
Ps.73-89
Book 4
Ps.90-106
Book 5
Ps.107-150
Conclusion
Ps.150

How did the book of Psalms come to be what it is today?

The book of Psalms in its present form is the product of the post exilic
community of Israel. Insofar as the Psalter reflects the liturgical practice of
this period, it is proper to speak of it as `the hymnbook of the Second
Temple. The staff of this temple undertook the task of arranging the hymns
and supplications of the ages into suitable form and provided them with
musical and liturgical notes which survive to puzzle the modern reader. 29
There is evidence within the book of Psalms itself that the present
anthology was composed of even earlier collection. - - - several psalms in the
second and third books are ascribed to Korah and Asaph, the two great guilds
of temple singers during the period of the Second Temple. - - -finally, the fifth
book is made up of a number of Songs of Ascent and psalms of praise known
as Hallel or the Hallelujah collection. 30.
At the beginning of each psalm there are headings that may refer to
instructions for their performance, names to whom the psalm is attributed or
some historical information.
The technical musical terms include the general terms `sir and `sira (song)
and more specific terms like `mizmor. (psalm), a term applied to
compositions with especially religious tone, `tehilla (hymn of praise),
`tehilla (plea, lament). The meaning of several other terms `miktam
`maskil `siggayon is unclear. Performance instructions begin with the
general note `to the director and continue with instructions for
accompaniment. 31.
Why were the Psalms included in the Wisdom literature?
They reflect the close relationship of the community and the individual with a
personal god. Unlike other cultures where the God or Gods seem distant,
here in the Israelite culture, the people are aware of the divine presence
watching over them and intimately aware of what is happening.
Many of the psalms are concerned with the problem of evil, everyday
suffering and the desire for justice. They recall the past and Yahwehs
protection and want it repeated.
How much were the Psalms an integral part of Israelite life?
It is doubtful that they were in common use in the way that the Rosary has
become a tradition in Catholic prayer life. They were preserved in oral

tradition rather than in written form and were used at festivals or on liturgical
occasions. When the apostles asked Christ to teach them to pray, he did not
teach them psalms. He taught them a completely new form of prayer the
Our Father. It was this prayer that became part of the Baptism ritual and in
common use in the early church.
At the Sabbath Synagogue services, there were readings from the Law and
the Prophets, followed by a homily. The psalms are not mentioned in
historical documents as part of the service.
By contrast, it is the Christian church that adopted the psalms as part of its
traditions. With the rise of monasteries from the 4th century onwards the
`psalter became the kernel of the divine office.
Today, all religious orders are obliged to say some of the hours in the
divine office and priests even more so. It is an obligation that begins with the
order of the diaconate.
The real impetus to the psalms came from monasticism, both in the East
and the West. The psalter became the prayer book of the monks, and this
filtered down to the laity as well. 32.
When St. Columban left Ireland in the late 6th century A.D., he took with him
twelve fellow monks and landed on the coast of Britanny and moved into the
heart of the barbarian Frankish dominions. The living example of virtuous
lives of the monks made a deep impression on the pleasure loving Gauls. St.
Columban established monasteries in many places and the psalms became
part and parcel of the daily monastic routine. The recitation of the psalms
was held in such high regard that,
Corporal punishment was freely metered out. Six, ten, twelve, or even fifty
strokes of the lash were administered for coughing at the beginning of a
psalm. 33
But there were difficulties in trying to inculcate a love of these Jewish poems
among the ordinary people. Only priests and monks could read the Latin.
So the custom rapidly developed of saying 150 Our Fathers to replace the
Latin psalms. This practice became the peoples Psalter. As the centuries
progressed in the Middle Ages, the Rosary began to evolve from 150 Our
Fathers, to include half the Hail Mary taken from scripture and other
accretions such as the Glory Be. Finally the Council of Trent (1545-1563
AD) defined the Rosary format in much the same as it is today. The use of the
psalms by the laity, declined.

However, recent Councils have brought liturgical changes that see the
reading of psalms as an integral part of the Liturgy of the Word. Psalms and
psalm responses are now in common use at Mass between the first and
second scripture readings. This is a reflection of the ancient Jewish custom
centered on the second Temple and the celebration of cultic festivals wherein
a choir sang the verses and the people sang the refrain.
Classification of the Psalms
There are three major groupings:Laments, hymns and thanksgiving prayers and a few others, smaller in
number, Royal psalms, wisdom poems and others that may fit into several
categories. (All the psalms listed below are taken from The Catholic Study
Bible Reading guide P.244-246)
1. Laments
Nearly one third of the psalms fit into this category. Many are
communal laments reflecting the gathering of the community for
official worship, when fasting and praying on occasions arose from
some form of national distress.
Ps. 12, 14, 44, 53, 58, 60, 74, 49, 80, 83, 85, 89, 90, 94, 106, 123, 126
& 137.
Others are individual laments, responses to personal misfortune.
Ps. 3, 4, 5, 6, 7, 13, 17, 22, 25 ,26 ,27, 28, 31, 35, 36, 38, 39, 40, and
42/43 considered as a single psalm.
2. Hymns
These are songs of praise to God. They seem to have been composed
for Israels major festivals. There are subdivisions within this group.
Included are Enthronement psalms and Songs of Zion. The parent
group contains,
Ps. 8, 19, 29, 33, 100, 103/104, 111, 113, 114, 117, 135, 136, 145,
146, 147, 148, 149, 150.
Enthronement Psalms.
Their focus is on the Lord as the universal king.
Ps. 47, 93 , 96, 97, 98 & 99.
Songs of Zion
These refer to the mountain on which the temple is built, Mt. Zion. It is
Gods holy mountain. The Lords city Jerusalem is built around it.
Ps. 46, 48, 76, 84, 87 & 122.
3. Psalms of Thanksgiving
These express confidence or gratitude.
Confidence
Communal: - Ps. 115, 125 & 129.

Individual: - Ps. 11, 16, 23, 62, 91, 121 & 131.
Thanksgiving
Communal: - Ps.65, 66, 67, 68, 75, 107, 118 & 124.
Individual: - Ps. 9/10, 30, 32, 34, 41, 92, 116 & 138.
4. Royal Psalms (Sometimes called The Messianic Psalms)
These direct ones attention specifically to the king.
Coronation psalms : - Ps. 2, 72, 101 & 110.
Wedding song : - Ps.45.
Petitions for the warrior king: - Ps. 20 & 144.
Thanksgiving for the kings successes: - Ps. 18 & 21.
5. Wisdom Poems
The wisdom tradition centers on the ever present problem of evil, the
suffering of the innocent (righteous) and Gods justice.
Ps. 1, 37, 49, 73, 112, 119, 127 & 128.
Some of the wisdom poems are constructed in a special way using the
letters of the Hebrew alphabet in order. These are the acrostic
poems.
Ps. 37, 111, 112 & 119.
Psalm 119 has the distinction of being the longest psalm in the book of
Psalms. It contains 176 verses. Each verse has a synonym for the law.
(Torah). It is really a hymn of submission to the Will of God. 34
6. Various Psalms
These contain the Songs of Ascent used during processions around
Jerusalem and the Temple.
Ps.120, 121, 122, 123, 124, 125, 126, 127, 128, 129, 130, 131, 132,
133 & 134.
This collection appears to have been a handbook used by pilgrims
going to Jerusalem for the great festivals. 35
Others that were sung during processions include
Ps. 15, 24 & 95.
Historical recitals of the saving feats of God, make up another small
group.
Ps. 78, 105.
What can we say in general about the psalms?

We dont have to like them all. We can choose our favourites.

They reflect the great faith of the Israelites.
They depict a people who live with a personal God in the present.
They show a belief in one God. (Monotheism) In marked contrast to
surrounding cultures.
The Torah contains no instructions with regard to the use of Psalms.
Why the silence?

The five books of the Psalter each concludes with a doxology; Or

praise of God. (Ps.41, 72, 89, 106 & 150)
Humans are responsible for the other creatures.
Final victory will come through the God of Justice.
The prosperity of the wicked would not last.
The Psalms are exquisite poetry.
The God of the Psalms is our God also. We can say the psalms with
confidence. God listens.

Selected Verses
In order to appreciate the flavor of these historical prayers, we will select
verses from a substantial number of the psalms, moving slowly through the
five books, deriving our information from the Catholic Study Bible D.
Senior et.al.
Psalm 1. A Wisdom psalm
For the ancient Israelites, wisdom was found in studying and obeying the
law.
Blessed is the man who does not walk in the
counsel of the wicked,
Nor stand in the way of sinners.
Nor sit in company with scoffers.
Rather, the law of the Lord is
his joy;
and on his
law he meditates day and night. (Ps.1:1-2)
Psalm 2. A royal Coronation psalm
A speaker proclaims the divine decree of adoption, making the king on Mt.
Zion as Gods earthly representative.
I myself have installed my king
on Zion, my holy mountain.
I will proclaim the decree of the Lord,
he said to me, `you are
my son;
today I have
begotten you.
Ask it of me and I will give you the
nations as your inheritance,

and as your possession, the ends of the earth.

(Ps.2:6-8)

Psalm 8. A Hymn to Divine Majesty and Human Dignity.

This psalm marvels at the grandeur of God and the dignity & power he has
bestowed on man.
When I see the heavens the work of your fingers
the moon and the stars that you set in place what is man that you are
mindful of him,
and the son
of man that you care for him?
Yet
you have made him little less than a God,
crowned him with glory and honour.
You have given him rule over the works of your
hands. (Ps.8:4-7)
Psalm 15. A liturgical psalm of a Righteous Israelite.
The Israelite wishes to be admitted to the Temple and asks the Temple
official what conduct is appropriate for admission into Gods presence. The
emphasis is on virtues relating to ones neighbours.
Lord, who may abide in your tent?
Who may dwell on your holy mountain?
Whoever walks without blame, doing what is
right,
speaking truth from the
heart;
who does not
slander with his tongue,
does no harm to a friend.
Never defames a neighbor. (Ps.15:1-3)
Psalm 16. An Individual psalm of Thanksgiving.
The Psalmist is happy with the plot of land measured out for his family by
inheritance.
Lord my allotted portion and my cup,
you have made my destiny secure
pleasant places were measured out for me:

Fair to me indeed is my
inheritance.
For he will not abandon my soul to Sheol,
nor let your devout one see the pit. (Ps.16:5-6, 10)
Verse 10 is often considered as a prophecy concerning Christs resurrection.

Psalm 17. An individual lament. A prayer for help.

This is a lament by a person unjustly attacked. He asks God to rescue him
from his persecutors.
Hear Lord my plea for justice.
Pay heed to my cry:
- - - I call upon you; answer me O God.
Turn your ear to me; hear my
speech.
Show your
wonderful mercy,
you
who deliver with your right arm
those who seek refuge from foes.
Keep me as the apple of your eye;
hide me in the shadow of your wings.
(Ps.17:1, 6-8)
Apple of your eye (V.8) has entered the English language as a reference to
the special love and care of a person.
Psalm 18. A Royal psalm of a Kings victory
With the help of God the King has triumphed over his enemies. It is a long
psalm expressing faith in God and thanksgiving.
I love you, Lord, my strength
Lord my rock my fortress, my deliverer,
- - -In my distress I called out Lord!
I cried out to my God.
From his temple he heard my voice;
my cry to him reached his ears.

- - - He parted the heavens and came

a dark cloud

down,
under his feet.
- - -From the gleam before him his clouds passed,
hail and coals of fire.
- - -He let fly his arrows and scattered them;
shot his lightning bolts
and dispersed them.
- - - -The
Lord acknowledged my righteousness,
rewarded my clean hands.
- - - -I decimated them; they could not rise;
they fall at my feet.
You guided me with valour for war,
subjugated my opponents beneath me. (Ps.18:2-3, 7, 10,
13, 15, 21, 39-40)
Psalm 19 A wisdom psalm
The heavens are beautifully arranged and they speak of the beauty and
power of their creator.
The heavens declare the glory of God;
The firmament proclaims the works of his hands,
Day unto day pours forth speech.
Night unto night whispers
knowledge.
- - -The law of the
Lord is perfect, refreshing the soul.
The decree of the Lord is trustworthy
giving wisdom to the simple.
- - - Let the words of my mouth be acceptable,
the thoughts of my heart
before you,
Lord, my rock and
my redeemer. (Ps.19:2-3, 8,& 15)
The word redeemer here refers to one who saves. It is not considered as a
reference to Christs death on the cross.
Psalm 22 An individual lament
The content of this psalm has been used in the church from its earliest days
as a reference to Christs death on the cross. Its depiction of a suffering

person is most vivid. It is part of the prayer Christ uttered in his painful
desolation.
My God, My God, why have you abandoned me?
Why so far from my call for help,
from my cries of anguish?
- - - But I am a worm, not a
man,
scorned by men,
despised by the people.
All who see
me mock me;
they curl their lips and jeer;
they shake their heads at me;
- - - Like water my life drains away;
all my bones are disjointed.
My
heart has become like wax,
it melts away within me.
As dry as potsherd is my throat;
my tongue cleaves to my palate;
you lay me in the dust
of death,
Dogs surround
me;
a
pack of evildoers closes in on me,
They have pierced my hands and my feet
I can count all my bones.
They stare at me and gloat;
they divide my
garments among them;
for my
clothing they cast lots. (Ps. 22:2, 7-8, & 15-19)
Hung on the cross, twisting to relieve the pain and raise himself up as
tetanus sets in, Christ did in fact resemble a moving worm. His right shoulder
was dislocated when the executioners dragged his right arm with a rope in
order to reach the hole already drilled for the nail. Although written centuries
before Christs brutal execution, it is a striking prophecy.
Psalm 23 An individual thanksgiving psalm
This is the famous Shepherd Psalm. Gods loving care for the psalmist is
shown under the images of a shepherd guarding his flock and the host
providing for his guest. There have been a number of musical renditions of

the poem, none more beautiful and eloquent than that one called Crimond.
It is named after a Scottish town where the tune is believed to be composed
by Jesse Irvine, the daughter of a Presbyterian pastor in the 19th century.
The Lord is my shepherd, there is nothing I lack.
In green pastures he makes me lie down,
to still waters he leads me;
he restores my
soul.
- - -You set a table
before me
in
front of my enemies;
You anoint my head with oil;
My cup overflows. (Ps. 23:1-2,5)
The oil used in anointing is perfumed olive oil used especially at banquets
to honour a guest.
Psalm 29 A hymn in praise of God
This hymn invites the heavenly court, Sons of God, to acknowledge Gods
supremacy by ascribing glory and might to God alone.
Give to the Lord you Sons of God,
give to the Lord glory and might;
Give to the Lord the glory due his name,
bow down before the Lords
holy splendor!
- - - -The voice of the
Lord is power;
the
voice of the Lord is splendor,
The
voice of the Lord cracks the cedars;
The Lord splinters the cedars of Lebanon. (Ps. 29:1-2,4-5)
The Lords power is visible in the storm especially in the lightning. His voice,
the thunder, makes the earths surface shake.
Psalm 31 An individual lament
This is a prayer by someone in distress. It is important for the fact that it
contains a verse uttered by Christ on the cross.
In you, Lord I take refuge;
Let me never be put to shame.
In your righteousness deliver me;

incline your ear to me;

make haste to rescue me!
- - -Into your hands I
commend my spirit;
you will
redeem me, Lord God of truth. (Ps. 31:2-3, 6)
Psalm 42 An individual lament
The psalmist is possibly a priest exiled far from Jerusalem. He longs to once
again go up with the festive crowd to stand in Gods presence in the Holy
Temple. It is a prayer that we can all utter as we long for heaven.
As the deer longs for streams of water,
so my soul longs for you, O God.
My soul thirsts for God the living God.
When can I enter and see the face
of God?
My tears have been my
bread day and night,
as they ask
me every day, where is your God? (Ps.42:2-4)
Psalm 48 A song of Zion
This is a Zion hymn praising the holy city as the invincible dwelling place of
God. Though Zion is only a hill, it is a religious symbol that towers over all
other mountains.
Great is the Lord and highly praised
in the city of our God;
His holy mountain, fairest of all heights,
the joy of all the earth,
Mount Zion, the heights of
Zaphon,
the city of
the great king. (Ps. 48:2-3)
Zaphon is the mountain of the Canaanite God Baal. Here Zion is greater
than all the other mountains even though in elevation is it lower than Zaphon
in the North.
Psalm 51 An individual lament
This is the most famous of the seven Penitential psalms (6, 32, 38, 51, 102,
130 & 143). It is called the Miserere, a prayer of repentance. It is notable
for the fact that it is attributed to King David when God sent Nathan the

prophet to accuse David of his illicit relationship with Bathsheba the wife of
the Hittite captain, Uriah.
Have mercy on me, God in accord with your merciful love;
in your abundant compassion blot cut my
transgressions. Thoroughly wash away my guilt
and from my sin
cleanse me.
---Cleanse me with hyssop, that I may be pure,
wash me and I will be whiter than snow.
- - - Lord you will open my lips;
and my mouth will proclaim your
praise. (v.17)
- - - -My sacrifice, O God is
a contrite spirit;
a contrite,
humbled heart, O God, you will not scorn. (Ps. 51:3-4, 9, 17 & 19)
Hyssop is a small bush whose twigs were used in the Mosaic law for
sprinkling sacrificial blood on the altar, furnishings and the people.
Verse 17 is used today to begin the prayer of the Rosary. It used to be
common in religious orders to say the Miserere before the midday meal
especially during Lent.
Psalm 63 An individual lament
This is a prayer expressing an ardent longing for God. A psalm by David
when he was in the wilderness of Judah.
O God, you are my God it is you I seek!
For you my body yearns; for you my soul thirsts,
In a land parched, lifeless and without
water.
- - -I think of you upon my bed,
I remember you
through the watches of the night. (Ps. 63:2, 7)

Psalm 67 A community Thanksgiving

This is a petition for a bountiful harvest where the crops are ripening. There
is an awareness that Israels prosperity will persuade the neighbouring
nations to worship God. It begins with what appears to be the echo of a
priestly blessing.

May God be gracious and bless us,

may his face shine upon us.
So shall our way be known upon the
earth,
Your victory among the
nations.
May the peoples praise
your God
may all the
peoples praise you!
--The earth has yielded its harvest;
God our God blesses us. (Ps.67:2-4, 7)
Psalm 91 An individual psalm of confidence in the Lord
This is a prayer of someone who has taken refuge in the Lord, possibly in the
Temple.
You who dwell in the shelter of the Most High,
who abide in the shade of the Almighty,
Say to the Lord, `My refuge and fortress,
My God in whom I trust.
- - -He will shelter you
with his pinions,
and under his wings you may take refuge;
his faithfulness is a protecting shield.
You shall not fear the terror of the
night
Nor the arrow that flies by
day,
Nor the pestilence
that roams in darkness,
nor the
plague that ravages at noon.
Though a thousand fall at your side,
ten thousand at your right hand,
near you it shall not come.
- - -For he commands his angels with
regard to you,
to guard you
wherever you go. (V.II)
With
their hands they will support you,
lest you strike your foot against a stone. (V.12) (Ps.91:1-2, 4-7, 11-12)
Verses 11 & 12 were spoken by Satan when he tempted Jesus on the
pinnacle of the Temple. The wings above refer to the outstretched wings of
the Cherubum on the Mercy Seat.
Psalm 96 A hymn to God of the Universe

This psalm invites all humanity to praise the glories of Israels God. Even
inanimate creation is called upon to offer praise.
Sing to the Lord a new song;
Sing to the Lord all the earth.
Sing to the lord, bless his name,
proclaim his salvation day after day,
Tell his glory among the
nations;
among all
peoples, his marvelous deeds.
--Let the heavens be glad and the earth rejoice;
Let the sea and what fills it resound;
Let the plains be joyful and all that is in them.
Then let all the trees of the forest
rejoice before
the Lord who
comes
who comes to govern the earth. (Ps. 96:1-3,11-13)
Psalm 110 A royal psalm
In this psalm a court singer recounts God appointing a king both king and
priest. In ancient times the king had both these functions, like Melchizedek in
the time of Abraham.
The Lord said to my Lord;
sit at my right hand,
while I make your enemies your
footstool.
- - - The Lord has sworn and will not
waver;
You are a priest
forever in the manner of
Melchizedek. (Ps. 110:1, 4)
The king sitting at the right hand of God is really Christ sitting in the place of
honour. In ancient times victorious kings put their feet on the prostrate
bodies of their defeated enemies.
Verse 4 is of particular importance today in the ordination rite for priests.
Their consecration places an indelible mark on their souls, which remains
forever.
Psalm 118 A communal hymn of thanksgiving

This psalm begins with a litany indicating a liturgical procession to the

temple. The people are grateful for Gods protection when they were
surrounded by their enemies. Included is a proverb about the cornerstone.
It is also mentioned by Christ (Matt.21:42) when he recounts the parable of
the tenants in the vineyard.
Give thanks to the Lord, for he is good,
his mercy endures forever.
Let Israel say: his mercy endures forever.
Let the house of Aaron say, his
mercy endures forever,
Let those who fear the
Lord say,
his mercy
endures forever.
- - - I was hard
pressed and falling,
but the Lord came to my help.
- - - The stone the builders rejected
has become the cornerstone.
By the Lord has this been done;
it is wonderful in
our eyes;
- - -Join in
procession with leafy branches
up to the horns of the altar. (Ps. 118:1-4, 13, 22-23, & 27)
Psalm 119 An acrostic psalm of wisdom.
Acrostic refers to the artificial device of starting each line in the stanza with
the same letter of the Hebrew alphabet until all the stanzas complete the
alphabet. This indicates that the psalm is probably post exilic. There was the
belief amongst the Israelites that the study of the Torah made one wise and
blessed. The twenty two stanzas of this psalm each contains a synonym for
the Torah e.g. Law, instruction, statute commandment, precept etc.
It is the longest psalm in the book of Psalms.
I will praise you with sincere heart
as I study your righteous judgements.
- - -In your statutes I take delight;
I will never forget your word.
- - -Your testimonies are my delight;
they are my

counselors.
- - -I will never
forget your precepts;
through them you give me life.
- - - -How I love your law, Lord!
I study it all day long.
- - -Seven times a day I praise you
because your
judgements are righteous. (Ps. 119:7, 16, 24, 93, 97 & 164)

Psalm 121 A song of ascents (said on pilgrimage)

The psalmist is about to set out on a dangerous journey. He looks anxiously
at the wooded mountains and prays for God to protect him. He knows that
God never sleeps nor is he confined to a place or time.
I raise my eyes toward the mountains
from whence shall come my help?
My help comes from the Lord,
the maker of heaven and earth.
- - - Behold, the guardian of
Israel
never
slumbers or sleeps.
- - -The
Lord will guard your coming and your going, both now and forever. (Ps.121:12, 4 & 8)
Psalm 127 A song of Ascents
This psalm contains a great deal of wisdom. Unless a person puts God first
then ones endeavours come to nothing. In the second part of the psalm the
prayer acknowledges the gift of sons in the family.
Unless the Lord build the house,
they labour in vain who build.
Unless the Lord guard the city,
in vain does the guard keep watch.
It is vain for you to rise early
and put off
your rest at night.
To eat
bread earned by hard toil. all this God gives to his beloved in sleep.
Certainly sons are a gift from the Lord,

the fruit of the womb, a reward.

Like arrows in the hand of a
warrior
are the
sons born in ones youth. (Ps.127:1-2, 3-4)
Psalm 130 A song of ascents
This is a prayer for pardon and mercy. It is the famous de profundis, used
in the liturgical prayers for the faithful departed.
Out of the depths I call to you Lord;
Lord hear my cry!
May your ears be attentive
to my cry for mercy.
If you, Lord, keep
account of sins,
Lord,
who can stand?
But
with you is forgiveness
and so you are revered.
- - - My Soul looks for the Lord
more than sentinels for daybreak. (Ps. 130:1-4, 6)
The depths here is a metaphor describing both Sheol and total misery.
Psalm 133 A song of Ascents
This is a song of benediction. Some commentators believe it refers to the
people of Israel. However another candidate for the term brothers could be
the Levites and the priests, the sons of Aaron, celebrating together the
liturgy of the Temple. Here the idea of unity is a catalyst for the blessing.
How good and how pleasant it is,
when brothers dwell together as one!
Like the oil on the head
running down upon the beard,
Upon the beard of Aaron,
upon the
collar of his robe.
Like dew of
Hermon coming down
upon the mountains of Zion.
There the Lord has decreed a blessing,
life for evermore. (Ps.133:1-3)

Psalm 139 A hymn to God

This is a meditation on the omnipotence of God. The psalmist is acutely
aware of Gods all knowing gaze and his presence in every part of the
universe.
Lord you have probed me, you know me:
you know when I sit and stand,
- - - -You sift through my travels and my
rest
with all my ways
you are familiar.
Even before a
word is on my tongue
Lord, you know it all.
- - -If I ascend to the heavens, you are there;
if I lie down in Sheol, there you are
If I take the wings of dawn
and dwell
beyond the sea,
Even
there your hand guides me
--Darkness is not dark to you
and night shines as the day.
- - -Your eyes saw me unformed;
in your book all are written down;
My days were shaped,
before one came to be. (Ps. 139:1-4, 8 & 10, 12 & 16)
Psalm 144 A kings prayer, a royal psalm
It is a prayer of thanksgiving for victory, an acknowledgement of mans
nothingness, and a desire for prosperity.
Blessed be the Lord my rock,
who trains my hands for battle,
my fingers for war;
My safeguard and my fortress,
My stronghold,
my deliverer,
- - -Lord
what is man that you take notice of him?
The son of man that you think of him?
Man is but a breath,
his days like a passing
shadow.
- - -May our barns be full

kind of store,
sheep increase by thousands,
by tens of thousands in the fields;
May our oxen be well fattened. (Ps. 144:1-2, 3-4, 13)

with every
May our

Psalm 148 A Hymn calling all creation to praise God

All of nature is asked to praise God, both animate and in animate things.
Praise the Lord from the heavens;
praise him in the heights.
Praise him, all you his angels;
give praise all you his hosts.
Praise him Sun and
moon;
praise him, all shining stars.
- - - -Animals wild and tame,
creatures that crawl and birds that fly;
Kings of the earth and all peoples,
princes and all
who govern on earth;
Young me
and women too,
Old and young alike.
Let them praise the Lords name. (Ps. 148:1-3, 10-13)
Final note on the psalms
Take your bible and underline the psalm verses that resonate with your life.
Memorize them and pray them when you are travelling or when you are free.
They are prayers Christ spoke. Make them your own.

Proverbs
The work seems easy to understand but in fact the writings contain deep and
profound insights.
What is a proverb?
A proverb is a pithy statement expressing some truth in a striking and
memorable way. 36.
When was the book composed?

There were extant collections of proverbs prior to the exile. Under Solomon
and much later under Hezekiah, the collecting and editing of words of
wisdom began to take shape. A final editing seems to have been achieved in
the late 6th or early 5th century, post exilic.
An important influence on the Israelite proverbs were two Egyptians
collections, the Words of Ahiquar, and the Instruction of Amenemope.
These works bear a remarkable similarity to some of the statements in the
book of Proverbs.
What is the structure of the book?
The book is composed of eight discernable collections of didactic teaching.
These are quite distinct sections.
- - -The First Section (Prov.1:1-7, 8-9:18)
consists of a general introduction to the book. The student is addressed
again and again as my son.
The Second Section (Prov. 10:1-22:16)
Is explicitly identified as the Proverbs of Solomon. Each verse in this
section is a saying in its own right whose meaning does not depend on what
precedes it or on what follows it.
The Third Section (Prov. 22:17-24:22)
Has instructions titled The Words of the Wise. It is patterned after a
collection of an Egyptian scribe Amen-em-ope.
The Fourth Section (Prov.24:23-34)
Is a short group of sentences designated also words of the wise.
The Fifth Section (Prov.25:1-29:27)
Is a much longer collection of sentence literature, titled Proverbs of
Solomon. This collection is further linked with the sages of the court of
Hezekiah, the Judean king who ruled around the turn of the seventh century
B.C.
The Sixth Section (Prov.30:1-14)
This is the shortest section. It is called The Words of Agur.

The Seventh Section (Prov.30:15-33)

Is distinguished by the literary form of the proverbs. These numerical
proverbs, so named because of their use of numbers, which have much in
common with riddles.
The Eighth Section (Prov. 31:1-31)
This section can be divided into two parts: instruction titled the Words of
Lemuel. 31:3-9) and a poem describing the Ideal wife. (31:10-31). 37
Solomon asked God for the understanding to rule the people of Israel. He
knew he was young and inexperienced. God was pleased with this request
and gave him not only wisdom but great riches as well. (1 Kings 3:4-15)
Solomon became known throughout the Fertile Crescent as the
wisest of rulers. So ascribing the book of Proverbs to Solomon gave it
statues. Today we realize that there have been other influences on its
compilation apart from Solomon.
Were there schools of wise teachings?
None have been identified. How then were these wise statements passed on?
Israelite kings arranged their courts similar to those of the neighbouring
kings. They had advisors and scribes to keep records. It is possible that royal
courts were the origin of many wise sayings. This is believed to be the case
with king Hezekiah. (715-687 B.C)
However, as in many cultures, the education of the young took place in
the home. In ancient Israel the education of young men was vitally
important. It was a patriarchal society. It was in the family that hereditary
occupations were handed down.
The primary education of ancient Israelite youth took place in the home and
was the responsibility of the father and, as proverbs 1:8 tells us, the mother.
38
What is the point of proverbs?
They describe how things work in society. They are observations drawn from
everyday living. They lay before the reader or inductee a reflection on life,
but do not command. Their purpose is to educate and persuade.

They are remarkable in that they do not touch on the history of Israel or the
major events such as the Exodus, the giving of the law, or the entry into the
promised land. The Torah and its decrees are not mentioned. There is little in
terms of religious tone in them. They tend to be secular in orientation.
What other things can we say about Proverbs?

The emphasis is on the individual rather than the nation.

They concentrate on developing social values.
They are human centered rather than God centered.
As a reflection on nature they became precursors of the natural
sciences.
They are a help in the human search for meaning.
They present order as opposed to chaos.
Proverbs declare that life presents behavior in two ways the way of
the wise and the way of the foolish. (those who do not learn)
wisdom is personified as a being separate from the creator. (chp.8)
They tend to depict the world of the middle class rather than that of
the poor.
Most cultures have a depository of wise sayings.
It is claimed that the beginning of wisdom is the fear of the Lord.
However this fear is not fear driven by the threat of punishment but
rather a conscious awe and reverence for ones creator. Much of the
interpretation of Proverbs presented here is from the work of Diane
Burgant.

Prologue

(Section 1) (Prov. 1:1-9:19)

The Prologue begins with a title and explanation of the Books purpose.
The proverbs of Solomon, the Son of David, king of Israel:
That people may know wisdom and discipline,
may understand intelligent sayings:
May receive instruction in wise
conduct, in
what is right, just
and fair. (1:1-3)

In verse 7 of the prologue, we have the first mention of the concept of the
fear of the Lord.
Fear of the Lord is the beginning of knowledge. (1:7)
Here knowledge is equated with wisdom.
The phrase, Fear of the Lord is an important recurring statement that
indicates a reverential obedience to the will of God.
A series of instructions (Prov.1:8-18) follows the introduction. They are
prefaced with the words, my son.
It consists of a parental warning to a young man leaving home. He is advised
to avoid the company of violent and greedy men.
My son do not walk in the way with them,
hold back your foot from their path!
- - - they
lie in wait for their own blood,
they set a trap for their own lives. (1:15, 18)
The trap that the wicked set for others, will in the end be their own downfall.
wisdom in person gives a warning (1:20-33)
Wisdom is personified as a woman. She proclaims the moral order to a
simple people in the setting of a city and because the people refuse to listen,
she will leave them to their own perdition.
Wisdom cries aloud in the street,
in the open squares she raises her voice;
- - -Because I called and you refused,
- - - I, in my turn
will laugh at your doom;
- - -Then they will call me, but I will not answer; (1:20, 24, 26 & 28)
The Benefits of Wisdom (Prov. 22:1-7:27)
Chapter 2 is a single poem. It emphasizes the quest one should take to find
wisdom. It requires perseverance like that exhibited by someone seeking
hidden treasures. When wisdom is found it demands of ones heart, justice
honesty and integrity.

If you seek her like silver,

and like hidden treasures seek her out,
- - - Then you will understand the fear of the Lord;
- - -then you will understand what is right and just,
what is fair, every good path;
For wisdom will enter your
heart,
knowledge
will be at home in your soul. (2:4, 5. 9-10)
A counter figure to wisdom occurs in verse 2:16. Wisdom is paralleled by an
attractive woman who will strive to seduce the good son and bring about his
downfall. She is an adulteress and an idolator. But the wise young man will
ignore her advances and follow the path of the just.
Fidelity to the Lord (Prov.3:1-12)
If one is faithful to God one will win favour with him and esteem before ones
fellowmen.
My Son is urged to write fidelity and trust on his heart.
This echoes the instruction in Deut. 6:5-9. Part of this fidelity is to pay ones
tithes to the temple and offer first fruits to God. But there is a warning
about prosperity. The young man is not to consider prosperity as the yard
stick of Gods pleasure. Adversity is a surer sign.
Do not let love and fidelity forsake you;
bind them around your neck;
write them on the tablet of your heart,
- - -Honour the Lord with
your wealth,
with first fruits of
all your produce;
--The discipline of the Lord, do not spurn;
- - -For whom the Lord loves he reproves
as a father, the son he
favours. (3:3, 9, 11-12)
The Value of Wisdom (Prov.3:13-26)
The benefits for finding wisdom are understanding long life, riches, honour
and happiness. In this passage wisdom is called a tree of life. It is a
metaphor for the tree of life in the garden of Eden (Gen. 2:9, 3:22, 24). It was
off limits to Adam and Eve once they had sinned but the implication here,
is that those who find wisdom may find all their activities are secured in a
long life.

Happy the one who finds wisdom

the one who gains understanding!
- - - -Long life is in her right hand,
in her left are riches
and honour;
--She is a tree of life to those who grasp her,
- - -when you lie down you will not be afraid,
when you rest, your sleep will be
sweet. (3:13, 16, 18 & 24)
Right Conduct (Prov. 3:27-35)
This revolves around ones relationship with ones neighbours. If a neighbor is
in need, a wise mans response to a need must be prompt and generous.
There should be no evil intent in ones heart (the seat of decision making)
towards ones neighbor.
Do not with hold any goods from the owner
when it is in your power to act
Say not to your neighbor, `Go
come back tomorrow,
and I
will give you, when all the while you have it.
Do not plot evil against your neighbours,
- - -Do not contend with someone
without cause,
- - -Do not
envy the violent;
- - -The curse of the Lord is on the house of the wicked
but the dwelling of the just he blesses. (3:27
30, 31, 33)
A Fathers Instruction (Prov. 4:1-9)
The one instructing the young man passes on to him the advice of the
teachers father. The teacher is assumed to have gained wisdom from his
father. Wisdom is personified as a wise wife.
He taught me and said to me:
`Let you heart hold fast my words:
keep my commands, and live!
Get wisdom, get
understanding!
- - -Do not forsake her

and she will preserve you;

bring you honours if you embrace her; (4:4-5, 6 & 8)

- - -She will

The Two Ways (Prov. 4:10-27)

One is always free to choose the path of goodness or the path to evil. The
way of wisdom leads to life. The imagery of the parts of the body is used to
keep one on the straight path. The inductee has to guard his heart, mouth,
lips eyes and feet lest he wander from the right path.
Hold fast to instruction, never let it go;
- - -The path of the wicked do not enter,
- - - with all vigilance guard
your heart,
for in it are the
sources of life.
Dishonest mouth
put away from you,
deceitful
lips put far from you.
Let
your eyes look straight ahead
and your gaze be focused forward.
- - -Turn neither to right nor to left, (4:13, 14,
21 -25 & 27)
Warning against adultery (Prov. 5:1-23)
This is a stern warning about being involved in extra marital affairs. One
loses ones wealth, health and honour. In the end it brings only remorse,
whereas by contrast the wife of ones youth brings happiness and security.
The conjugal spouse is portrayed by the image of water. This was a
precious commodity in Palestine.
Indeed, the lips of the stranger drip honey,
and her mouth is smoother than oil;
But in the end she is as bitter as
wormwood.
As sharp as a two
edged sword.
- - -Keep
your way from her,
do not go near the door of her house,

- - -Drink water from your own cistern,

running water from your own well.
- - -Let your
fountain be blessed and
have joy of the wife of your youth,
your lovely hind, your graceful doe.
Of whose love you will ever have your fill,
and by ardor always be intoxicated.
(5:3-4, 8, 15, 18 19)
The wife is the opposite of the adulterous woman; she is not an outsider, not
a destroyer of her husbands goods and life. The hind and doe were symbols
in the East of gracefulness, beauty & charm.
Some other warnings (Prov. 6:1-19)
What follows are four unconnected warnings that could be an editorial
inclusion, but certainly an interlude between two poems on adultery. The
warnings concern 1 going surety for ones neighbours; 2 the contrast
between the ant and the sluggard; 3 the scoundrel and 4 the things the
Lord rejects.
My son, if you have become surety to your neighbours
given your hand in pledge to another,
- - -Free yourself like a gazelle from
the hunter. (6:1 & 3)
Go to the ant, o sluggard,
- - -She procures her food in the summer,
stores up her provisions in the
harvest,
How
long, O sluggard, will you lie there
- - -then poverty will come upon you like a robber,
and want like a brigand. (6:6, 8-9 & 11)
Scoundrels, villains, are they
who deal in crooked talk,
- - - They have perversity in their hearts,
always plotting evil, sowing
discord. (6:12&14)
There are six things the Lord hates,
Yes, seven are an abomination to him,

haughty eyes, a lying tongue,

hands that shed
a heart that

innocent blood,
plots wicked schemes,
feet that are quick to run to evil,
The false witness who utters lies,
and the one who sows discord among
kindred. (6:16-19)
A Second warning against adultery (Prov. 6:20-35)

This is the second of three poems on adultery. The young man is exhorted to
listen to the advice of his father and mother. Sleeping with a prostitute may
cost some money (the price of a loaf of bread) but sleeping with a married
woman will bring only disgrace, dishonor and even death by stoning (Lev.
20:10, Deut. 22:22) It is like taking the embers of a fire into ones garments.
The garments will be burned. This image is a symbol of the destruction of
ones public position. Besides, the offended husband will show no mercy.
Observe, my son, your fathers command,
and do not reject your mothers teaching.
- - -For the price of a harlot may be scarcely
a loaf of bread,
But a married woman is a
trap for your precious life.
Can a man
take embers into his bosom.
And his garments not be burned?
- - -None who touches her shall go unpunished.
- - -But those who commit adultery have no
sense;
- - -They shall be
beaten and disgraced
and
their shame will not be wiped away;
For passion enrages the husband,
he will have no pity on the day of vengeance;
(6:20, 26-27, 29, 32-34)
The third instruction against adultery (Prov.7:1-27)
This is the last instruction concerning adultery. Why three warnings? Because
it is an easy trap for a nave young man. The story centers around just such a
youth seduced by a deceitful unfaithful wife who approaches a young man as
night comes on. The father relates this warning to his son by relating an
incident he saw through a window of his house. He saw the young man led

away like an ox to the slaughter. The father expands his audience from a son
to children. He wants to warn as many as possible that adultery leads to
Sheol (death). If young men turn to wisdom, then wisdom, (the sister) will
protect them.
Say to Wisdom, `You are my sister!
- - -For at the window of my house
through my lattice I looked out
and I saw among the
nave
- - -A youth with
no sense
--in the twilight, at dusk of day
then a woman comes to meet him.
- - - `I have sprinkled my bed with myrrh, with
aloes and with cinnamon,
Come let us drink
our fill of love,
- - -For my
husband is not at home,
he has gone on a long journey;
- - -He follows her impulsively
Like an ox that goes to slaughter;
- - -So now children,
listen to me,
--Her house is a highway to Sheol. (7:4, 6-7, 9, 17-19, 22, 24 & 27)
The discourse of Wisdom (Prov. 8:1-36)
This is the climax of the Prologue. Wisdom is personified. She calls out to all
to listen to her. The truth and sincerity of wisdom are absolute because they
are of divine origin. Wisdom is presented as existing before all things. She
was with God during the formation of the universe. We are told that God
delighted in her company in the same way that Wisdom delights to be with
humans. This is the best known chapter in the book of Proverbs. Because
Wisdom is Gods eternal friend she invites human beings to a similar
relationship to God through her. There is also a new understanding of the
Fear of the Lord presented. This new facet of Fear of the Lord is founded
on the hatred of all sin, thus ensuring a wise and intimate relationship
between mankind and its creator.
To you O people I call, my appeal is to you mortals.
- - -The fear of the Lord is the hatred of all evil;

- - -Mine are counsel and advice;

Mine is strength; I am
By me kings

understanding.
reign, and rulers enact justice;
- - -The Lord begot me, the beginning of his works,
the fore runner of his deeds of long ago;
From of old I was formed,
at the first before the
earth.
When there were no
deeps, I was brought forth;
- - -when
he fixed the foundations of the earth,
then was I beside him as artisan;
I was his delight day by day,
playing before him all the while,
Playing over the whole
earth,
having my
delight with human beings.
- - -For
whoever finds me finds life,
and wins favour from the Lord; (8:4, 13, 14-15, 22-24, 29-31, 35)
Invitations to the Banquets of Wisdom and Folly (Prov. 9:1-18)
Wisdom and Folly each invite a naive youth to a banquet. As one would
expect one banquet will lead to life, the other to Sheol. There is an interlude
in the chapter (9:7-12) that seems unrelated to the two banquets. Wisdoms
banquet symbolizes joy and closeness to God. Folly, (personified also as a
woman), furnishes stolen bread and water and brings death to her guests. To
enter the house of wisdom, guests must forsake their old ways i.e. they must
forsake foolishness. If they do, then they will enjoy a long life.
Wisdom has built her house
she has set up her seven columns. (unexplained)
she has prepared her meat, mixed her
wine,
yes, she has spread her
table.
- - -Forsake
foolishness that you may live;
- - -For by me your days will be multiplied
and the years of your life increased.
- - -Woman Folly is raucous,
utterly foolish; she
knows nothing.
- - -Stolen

water is sweet,
and bread taken secretly is pleasing!
Little do they know that the shades are there,
that her guests are in the depths of
Sheol! (9:1-2, 6, 11, 13 & 17-18)
The stolen water is a reference to conjugal love. It indicates a deceitful and
unlawful liaison.
Section II

The first collection of Solomonic sayings (Prov. 10:1-22:16)

This is a collection of 375 proverbs on a diverse ranges of topics. It is difficult

to find a discernible pattern. The sayings are almost all antithical, showing
the behavior of the righteous as opposed to the behavior of the foolish and
wicked. There is a hint of wit or humor in some of them. Sometimes the
wicked are listed first and the righteous second. We will consider a small
selection of proverbs from each chapter.
Section II Chp. 10
A wise son gives his father joy,
but a foolish son is a grief to his mother.
Ill gotten treasures profit nothing,
but justice saves from
death.
--Hatred stirs up disputes,
but love covers all offences.
(This is a favourite maxim in the New
Testament 1. Cor. 13:7, James 5:20)
- - -Where words
are many, sin is not wanting
but
those who restrain their lips do well.
- - -It is the Lords blessings that brings wealth
and no effort can substitute for it.
- - -Fear of the Lord
prolongs life,
but
the years of the wicked are cut short. (10:1-2, 12, 19, 22 & 27)
It is not clear how Fear of the Lord prolongs life but respect and reverence
for the Almighty grants a wise soul peace. When there is peace in ones heart
then the vicissitudes of life are more easily borne.
Section II Chp. II

False scales are an abomination to the Lord,

but an honest weight, his delight. (11:1)
The prophet Amos was sent to the Northern kingdom of Israel as the first of
the eighth century prophets. (800-750 BC) He was the prophet of social
justice. One of the evils he preached against was False scales, a common
abuse at the time.
Wealth is useless on a day of wrath,
but justice saves from death. (11:4)
The Day of wrath was any kind of adversity. Only ones relationship with
God is a help when problems arise
when a person dies, hope is destroyed;
expectation pinned on wealth is destroyed. (11:7)
All hopes based on ones own resources cannot prevent death.
For lack of guidance a people falls;
security lies in many counselors. (11:14)
A leader out of touch with the needs and opinions of those he commands will
make unwise decisions.
Like a golden ring in a swines snout
is a beautiful woman without judgement. (11:22)
In ancient times, ear and nose rings were common jewelry for women. But an
intelligent wise woman is preferable as a wife than one adorned with trinkets.
Section II Chp. 12
Whoever loves discipline loves knowledge,
but whoever hates reproof is stupid. (12:1)
Obedience to parents, teachers and community norms is the path to wisdom.
Those who neglect such authority come to grief.
A woman of worth is the crown of her husband,
but a disgraceful one is like rot in his bones. (12:4)
The Crown is a sign of wise conduct and brings esteem. In this case, to the
husband. On the other hand a foolish wife brings only inner pain to her
spouse.

Better to be slighted and have a servant

than put on airs and lack bread. (12:9)
It is more useful to have a servant and be considered of little importance that
to have a haughty appearance but no income.
Fools immediately show their anger,
but the shrewd conceal contempt. (12:16)
Giving vent to ones anger makes a situation worse, whereas hiding ones
resentment deceives the opponent.
Truthful lips endure forever,
the lying tongue for only a moment. (12:19)
No lies ever remain secret. They are quickly exposed. However, truthful
statements endure.
Worry weighs down the heart,
but a kind word gives it joy. (12:25)
Anxiety brings stress but kindly words can raise ones spirit.
Section II Chp.13
One acts rich but has nothing,
another acts poor but has great wealth. (13:7)
Appearances can be deceptive; possessions do not always reveal the true
state of a person.
Peoples riches serve as ransom for their lives,
but the poor do not hear a threat. (13:8)
Rich people are kidnapped for their wealth. Those who can pay nothing are
left alone.
Good sense brings favour
but the way of the faithless is their ruin. (13:15)
The wise increase in prosperity on the other hand the unreliable end up with
nothing.
The shrewd always act prudently
but the foolish parade folly. (13:16)

The wise reveal their wisdom by their actions. They act with common sense,
whereas the foolish display their folly for all to see.
Poverty and shame befall those who let go of discipline, but those who hold
on to reproof receive honour. (13:18)
The wise do not reject criticism if it is well founded. They learn from it. Those
who cannot accept correction make foolish decisions and are discredited in
public.
Section II Chp. 14
Wisdom builds her house,
but folly tears hers down with her own hands. (14:1)
This is a warning about choosing the right woman for ones wife.
where there are no oxen, the crib is clean
but abundant crops come through the
strength of the bull. (14:4)
If there are no animals, there is no need to feed them. But the wise use of
animals brings a store of wealth at harvest time.
The heart knows its own bitterness,
and its joy no stranger shares. (14:10)
Ones sorrows and ones joys cannot be fully shared with another.
Whoever despise the hungry comes up short
but happy the one who is kind to the poor! (14:21)
Helping the poor brings its own satisfaction. It is a duty to help the poor
(Torah). Neglecting them will bring the disfavor of God. One day such people
may find themselves in the same situation.
Long suffering results in great wisdom;
a short temper raises folly high. (14:29)
Patient endurance of adversity brings great strength of character. Short
fused people lack integrity.
Those who oppress the poor revile their maker,
but those who are kind to the needy honour him.

There are many who are poor. They are precious in the eyes of their creator.
To serve the poor pleases God and brings blessings upon the compassionate.
Section II Chp.15
A mild answer turns back wrath,
but a harsh word stirs up anger. (15:1)
A mild answer brings peace. Harsh words and tone are ineffective and only
serve to make the situation worse.
A glad heart lights up the face,
but an anguished heart breaks the spirit. (15:13)
Ones interior disposition is reflected in ones face. A person beset by many
problems becomes depressed.
Better a little with the fear of the Lord,
than a great fortune with anxiety.
Better a dish of herbs where love is
than a fatted ox
and hatred with it. (15:16-17)
Both proverbs present a similar perception. Plenty accompanied by disdain is
no substitute for a little, even sour herbs, where true love abides.
One has joy from an apt response
a word in season, how good it is. (15:23)
Saying the right thing at the right time gives

pleasure to the listener.

A cheerful glance brings joy to the heart;

good news invigorates the bones. (15:30)
A smile cheers up the receiver and all people rejoice when the news is good.
It raises the spirit.
Section II Chp.16
Plans are made in human hearts
but from the Lord comes the tongues response. (16:1)
This is similar to the English proverb, `Man proposes but God disposes. What
God allows to happen to us is not what we plan or hope for.

The Lord has made everything for a purpose,

even the wicked for the evil day. (16:4)
All that God has created has a purpose. He draws good even from evil.
An oracle is on the kings lips,
no judgment of his mouth is false. (16:10)
This is the first of six sayings relating to the king. (v.10-15) Such a grouping
indicates editing by a final redactor.
Essentially the six sayings reinforce the authority of the king and indicate
implicitly that the authority has a divine aspect to it. The just king is the
hand of God.
Pride goes before disaster,
and a haughty spirit before a fall. (16:18)
Another proverb that has entered the English language. `Pride comes before
a fall. It is a fact of life that people who act in a proud way often end up
being disgraced.
Perverse speech sows discord,
and tale bearing separates bosom friends. (16:28)
Carrying tales and divulging secrets leads to conflict between friends and
distrust.
Into the bag the lot is cast
but from the Lord comes every decision. (16:33)
This refers to the custom of placing dice marked `yes or `no into a bag and
drawing one out for an answer. While there is an element of chance involved,
ultimately the decision is the Lords.
Section II Chp. 17
Better a crust with quiet
than a house full of feasting with strife. (17:1)
Peace and pleasant fellowship give joy to a meal not rich food with
discontent.
A wise servant will rule over an unworthy son, and will share the inheritance
of the children. (17:2)

Ability is esteemed by a worthy master even more than ones own progeny
who lack integrity even to the extent of sharing in the parents patrimony.
A bribe seems to charm its user;
at every turn it brings success. (17:8)
The briber has a feeling of power and is delighted when the bribe achieves
its purpose.
A single reprimand does more for a discerning person
than a hundred lashes for a fool. (17:10)
A wise person learns from a few words of correction but a foolish one does
not change even after a severe beating.
The start of strife is like the opening of a dam,
check a quarrel before it bursts forth. (17:14)
A small leak in a dam wall can lead in the long run to a ruined dam. In the
same way it is better to nip discord in the bud before its leads to a serious
confrontation.
A friend is a friend at all times,
and a brother is born for the time of adversity. (17:17)
A true friend is a great support in a time of need. He does not run away or
desert you when times are tough.
Section II Chp.18
The words of ones mouth are deep waters,
the spring of wisdom, a running brook. (18:4)
Words express a persons inmost thoughts and providing they are wise, they
benefit others.
The lips of fools walk into a fight.
And their mouths are asking for a beating. (18:6)
Careless words can lead one into trouble.
Whoever answers before listening,
this is folly and shame. (18:13)
Speaking without listening to the facts is the habit of a fool.

Those who plead the case first seem to be in the right;

then the opponent comes and cross
examines them. (18:17)
This is reminiscent of a court case. There are two sides to any issue. The first
to speak present only one side of the question.
Section II Chp.19
Desire without knowledge is not good
and whoever acts hastily, blunders. (19:2)
Desires should be tempered by prudence and wisdom. Acting hastily without
considering the consequences can lead to disasters. In English there is the
proverb, `hasten quickly, repent at leisure.
Wealth adds many friends,
but the poor are left friendless. (19:4)
Everyone vies for the friendship of the rich, especially if they are generous.
The poor by contrast have nothing to give.
It is good to be slow to anger,
and an honour to overlook an offense. (19:11)
To remain calm when offended shows integrity. Forgiving the offender is the
mark of a noble spirit.
The foolish son is ruin to his father,
and a quarrelsome wife is water constantly dripping.
(19:13)
The two greatest pains to a father are a malicious son and an unsuitable wife
if she is a constant nagger.
What is desired of a person is fidelity;
rather be poor than a liar. (19:22)
Faithfulness endears one person to another. It is better to forego money
offered in a bribe rather than to perjure oneself, especially in a court of law.
Section II Chp. 20
Wine is arrogant, strong drink is riotous;
None who are intoxicated by them are wise. (20:1)

Wine is a sign of prosperity and a symbol of feasting. However too much is a

threat to wisdom. Who has not seen the foolishness of a drunken person?
Who can say `I have made my heart clean,
I am cleansed of my sin? (20:9)
A claim to sinlessness can be merely self deception.
The ear that hears, the eye that sees the Lord has made them both. (20:12)
The Lord who made the eye and the ear is wiser and more perceptive than
his own creatures.
Bad, bad! Says the buyer,
then goes away only to boast. (20:14)
When one bargains with another, the buyer hides his real intent. When he
has driven a hard bargain he goes away boasting.
Those how curse father or mother their lamp will go out in the dead of night. (20:20)
Cursing ones parents was a serious offence in ancient Israel. The law
required the culprit to be stoned to death.
Varying weights are an abomination to the Lord,
and false scales are not good. (20:23)
Cheating ones fellowmen by using false scales is a sin as old as Israel itself
and an injustice abhorred by God.
It is a trap to pledge rashly a sacred gift,
and after a vow, then to reflect. (20:25)
One should not make vows or pledges without proper reflection on the
consequences.
Section II Chp.21
To do what is right and just
is more acceptable to the Lord than sacrifice. (21:3)
External rites or sacrifices do not please God unless a person practices
justice and goodness.

Those who shut their ears to the cry of the poor

will themselves call out and not be answered. (21:13)
We should help those in need because fortunes change and one may end up
requiring help also.
Those who guard mouth and tongue
guard themselves from trouble. (21:23)
Acting rightly and avoiding rash statements and judgements preserves one
from trouble.
Section II Chp.22:1-16
A good name is more desirable than great riches, and high esteem, than
gold and silver. (22:1)
Because we belong to a community, ones good reputation is highly valued by
oneself and ones community.
The result of humility and fear of the Lord
is the riches, honour and life. (22:4)
Through humility one knows ones place in the world. It leads one to revere
God. This reverence for God brings with it reciprocal blessings from God.
The rich rule over the poor,
and the borrower is the slave of the lender. (22:7)
One who borrows becomes indebted and therefore poor.
Section III The Sayings of the Wise. (Prov. 22:17-24:22)
This short section is unique because of its affinity to an Egyptian work,
Instruction of Amen-e-nope. It does not quote the Egyptian source
verbatim but is a work in its own right having been heavily edited. Its format
is similar to section I of proverbs. A teacher is giving advice to a student on
how to live wisely. It is like a guidebook for professional ethics.
Section III Chp. 22:17-29
Do not rob the poor because they are poor
Nor crush the needy at the gate. (22:22)

The poor are protected by God. They are to be respected. The city gates was
the site where elders heard the cases of the citizens, justice was
administered and public affairs discussed.
Do not be friendly with hotheads
Nor associate with the wrathful,
Lest you learn their ways,
and become ensnared.
(22:24-25)
This is an instruction advising the young man in the prudent choice of
companions. If he chooses violent ones he will become violent himself due to
peer pressure. He will imitate the behavior of his companions.
Section III Chp.23
Stick the knife in your gullet
if you have a ravenous appetite. (23:2)
If the young man is a courtier or invited to the homes of the rich he must
avoid the temptation to over indulgence in good food.
Do not remove the ancient landmark,
nor invade the fields of the fatherless. (23:10)
In ancient Israel each family was given land vested in the father of the
household. Moving markers was akin to stealing and an abomination to the
Lord. More so was it an ubiquitous evil to exploit the land of families who had
lost their father.
Do not withhold discipline from youths;
if you beat them with a rod, they will not die. (23:13)
Israelite culture believed in `spare the rod spoil the child. It was better to
discipline misbehavior with a correctional beating than let the young person
grow up uncontrollable.
For drunkards and gluttons come to poverty,
and lazing about clothes one in rags. (23:21)
Leading a desolute life of drunkenness will cause one to end up a pauper.
Do not look on the wine when it is red,
when it sparkles in the cup.

bites like
like an adder. (23:31-32)

It goes down smoothly, but in the end it

a serpent, and stings

This is a timely reminder of the evil effects of drunkenness. The implication

for the young man is to either avoid strong drink altogether or even though it
is not mentioned, to drink moderately.
Section III Chp. 24
The wise are more powerful than the strong,
and the learned, than the mighty. (24:5)
Those physically strong may succeed for awhile but the works of the learned
endure for posterity. There is here an echo of two English proverbs `Brains
are better than brawn and `the pen is mightier than the sword.
Though the just fall seven times, they rise again, but the wicked stumble
from only one mishap. (24:16)
The just will overcome every misfortune, on the other hand the wicked do
not recover when they fall.
Do not rejoice when your enemies fall,
and when they stumble, do not let
your heart exult. (24:17)
To gloat over your enemies misfortune displeases God. One may end up the
same way. Both you and your enemy are children of the same God.
Section IV Further sayings of the Wise (Prov. 24:23-34)
This little collection is possibly an appendix to the previous section. Two
themes prevail: honesty in speech and the value of work.
But those who render just verdicts will fare well,
and on them will come the blessing of prosperity.
(24:25)
Justice in dealing with others was a paramount virtue in ancient Israel. It
pleased God and enhanced ones status in the community.
Complete your outdoor tasks
and arrange your work in the field;

afterward you can build your

house. (24:27)
In an agricultural society, attention to the fields and livestock ensured ones
income. When the harvest has been gathered then one can turn ones
attention to upgrading or repairing the house or even building a new one.
Section V. The Second Solomonic Collection (Prov. 25:1-29-27)
Chps. 25 to 29 make up the fifth collection in the book and the second
longest. King Hezekiah reigned in Judah in 715-687 B.C According to 2Kings
18-20 and 2 Chr. 29-32, he initiated political and religious reforms after the
destruction of the Northern kingdom in 722 BC. Such reforms probably
included copying and editing sacred literature such as Proverbs. Prov. 25:1 is
an important piece of evidence about the composition of the book,
suggesting this collection was added to an already existing collection also
attributed to Solomon. The older collection is probably 10:1-22:16 (or part of
it) By the end of the eighth century B.C. Therefore, there existed in Israel two
large collections of aphorisms. 39
These also are proverbs of Solomon. The servants of Hezekiah, King of
Judah transmitted them. (25:1)
The servants of Hezekiah probably refers to court scribes.
Chp.25 has two general themes. 1)Social hierarchy, and 2) the resolution of
social conflicts.
Section V Chp.25
Claim no honour in the kings presence,
nor occupy the place of superiors;
For it is better to be told, Come up closer.
This aphorism is self
explanatory. Christ uttered a similar remark when invited to a meal in the
house of a Pharisee. He spoke in similar terms to the guests at table. (Luke
14:7-11)
Argue your own case with your neighbor,
but the secrets of others do not disclose. (25:9)
Try to solve your disagreement with your neighbor privately. Do not speak
publically of other peoples business. It will only lead to resentment against
you.

If your enemies are hungry, give them food to eat,

if thirsty, give something to drink;
For live coals you will heap on their
heads,
and the Lord will
vindicate you. (25:21-22)
Heaping coals on the heads of ones enemy means placing them under an
obligation to you.
A trampled fountain or a polluted spring a just person fallen before the wicked.
The just are a spring of life to others. If
the `spring fails, then the wicked have no guide to look to. For the righteous
person to fall it should only be a temporary setback and not permanent. He
will pick himself up and continue to inspire others.
A city breached and left defenseless
are those who do not control their temper. (25:28)
Hot headed people leave themselves open to recrimination. They are socially
unacceptable persons.
Section V. Chp. 26
As dogs return to their vomit
So fools repeat their folly. (26:11)
This is indeed the habit of dogs to return to partly digested food. It is
offensive to see. In the same manner fools will continue to display their
foolish behavior. They never learn.
The door turns on its hinges
and sluggards on their beds. (26:14)
Sluggards are despised in the book of Proverbs. Not so much because they
are slothful but because they fail to act and take responsibility.
Whoever meddles in the quarrel of another
is one who grabs a passing dog by the ears. (26:17)
To grasp an unfamiliar dog in such a manner is to invite a serious attack
upon oneself. Involving oneself in other peoples business is to invite outrage
and displeasure.

Without wood the fire dies out;

without a tail bearer strife subsides. (26:20)
Carrying tales and disclosing secret inflames a volatile situation. By saying
nothing one can be conducive to bringing peace to the problem.
Hatred can be concealed by pretense,
but malice will be revealed in the assembly. (26:26)
Hateful deeds may be concealed in the short term, but eventually it will
become known publically. Nothing can ever remain a secret in a community.
Whoever digs a pit falls into it
and a stone comes back upon the one
who rolls it. (26:27)
It often happens that a trap prepared for an enemy can be the very thing one
falls into later on. To say negative things about another can be the very
accusations leveled back at you later.
Section V. Chp. 27
Trustworthy are the blows of a friend,
dangerous, the kisses of an enemy. (27:6)
A friends rebuke can improve ones character but the kiss of an enemy can
be deadly. It can hide willful deceit.
Do not give up your own friend and your
fathers friend;
do not resort to the house of your kindred
when trouble strikes,
Better a neighbor near
than kin far away. (27:10)
In a crisis there are times when a true friend is more helpful than ones
relatives. The friends of ones parents can also be more useful in troubled
times than ones blood relatives.
Iron is sharpened by iron;
one person sharpens another. (27:17)
Human beings learn from each other and grow in wisdom by listening to and
conversing with others.

For wealth does not last forever

Nor even a crown from age to age. (27:24)
There is an English saying, `pick axe to pick axe in three generations. This
application highlights the fact that amassed wealth is often dissipated by
ones immediate descendants. In similar fashion Royal dynasties do not last
forever. They come and go.
Sesction V. Chp. 28
Whoever amasses wealth by interest and overcharge gathers it for one who
is kind to the poor. (28:8)
The `Torah strictly forbade usury and exorbitant prices. Those who gain a
great deal of wealth by these means will find that suddenly divine providence
takes it from them. Better to deal justly with all.
Those who conceal their sins do not prosper,
but those who confess and forsake them obtain mercy.
(28:15)
Admitting ones mistakes publically, takes courage. People will come to
forgive them and ones reputation in the long run is enhanced. It is a sign of
honesty.
To show partiality is never good;
for even a morsel of bread one may do wrong. (28:21)
Favouring one person over another even in a small matter can create
discontent. It is better to be impartial in dealings with ones fellowmen.
Section V. Chp. 29
Those stiff necked in the face of reproof
in an instant will be shattered beyond cure. (29:1)
Not heeding correction can lead to irrevocable damage. To stiffen ones neck
can lead to its being broken.
Those who speak flattery to their neighbor
cast a net at their feet. (29:5)
Many people fall for flattery, but it is really a means to be deceived.

Many curry favour with a ruler,

but it is from the Lord that one receives justice. (29:26)
Rulers are only human. Trying to derive a benefit from their friendship may
succeed in the short run but true justice and true benefits come only from
God. So the wise `curry favour with God.
Section VI The Sayings of Agur and Others. (Prov. 30:1-14)
Agur is an unknown person, probably a non Israelite. In verse I. Chp. 30 there
is a reference to Agurs coming from Massa. This is a place in Northern
Arabia.
Who has gone up to heaven and come down again who has cupped the
wind in the hollow of the hand? (30:4)
Agur has denied having secret heavenly knowledge in verse 3 (not listed)
and refers by means of a question to God as the creator who is the only one
with real knowledge. No human has this knowledge.
Put falsehood and lying far from me,
give me neither poverty nor riches;
provide me only with the food I need. (30:8)
This is part of a prayer. Agur asks God to keep him honest and to grant him
sufficiency in food. He does not desire wealth as this would be a distraction
to him and he does not want the grind of poverty. He asks only for enough to
sustain him.
There are some pure in their own eyes,
yet not cleansed of their filth. (30:12)
Self righteous people actually deceive themselves. There is good in the worst
of us and bad in the best of us.
Section VII (Prov. 30:15-33)

Numerical Proverbs

Three things are too wonderful for me,

Yes, four I cannot understand
The way of the eagle in the sky
the way of a serpent
upon a rock,
The way
of a ship on the high seas,
and the way of a man with a woman. (30:18-19)

There is something mysterious about all the four examples listed here. Their
actions are known only to God. Not the least of the four is the instinctive
attraction between a man and a woman. All of these actions are beyond
human comprehension.
Four things are among the smallest on the earth,
and yet are exceedingly wise;
Ants A species not strong,
yet they store up
food in the summer;
Badgers
A species not mighty,
yet they make their home in the crags;
Locusts they have no king
yet they march forth in formation;
Lizards you can catch
them with your hands
yet they
find their way into kings palaces. (30:24-28)
These creatures all know how to govern themselves. Their instincts display
wisdom in their behavior.
Section VIII (Prov. 31:1-31) Sayings of Lemeul (Pro.31:1-9)
This instruction is unusual. It is attributed to a kings mother. Lemuel is the
king of Massa. The position of queen mother was an important one in the
palace. She was in a good position to offer her son knowledge of palace
politics.
Do not give your vigor to women,
or your strength to those who ruin kings.
It is not for kings Lemuel
not for kings to drink wine;
strong
drink is not for princes, (31:1-4)
The queen mothers warns her son against the abuse of sex and alcohol.
Open your mouth in behalf of the mute,
and for the rights of the destitute;
Open your mouth, judge justly,
defend the needy and the
poor! (31:8-9)

The second piece of advice for her son is to give justice to the poor.
Section VIII (Prov. 31:10-31) Poem on the Woman of Worth
This is an acrostic poem dealing with the ideal woman as described through
her activity as a wife. She runs a household distinguished by abundant food
and clothing for all. The following are some of her accolades
Her husband trusts her judgement;
he does not lack income. (31:11)
She seeks out wool and flax
and weaves with skilful hands. (31:16)
She reaches out her hand to the poor,
and extends her arms to the needy. (31:20)
He husband is prominent at the city gates
as he sits with the elders of the land. (31:23)
She makes garments and sells them,
and stocks the merchants with belts. (31:24)
It is clear that this woman of worth is an astute business woman and an
industrious one. She is the real bread winner for the family. She is a symbol
of the wisdom woman. This is in marked contrast to those women who
spend their time enhancing their beauty and living in idleness. The author of
the poem praises this ideal woman not only her works but also for her
reverence for the Almighty.
Charm is deceptive and beauty fleeting; the woman who fears the Lord is to
be praised. (31:30)
Hence, the Book of Proverbs ends the way it began, insisting that true
wisdom, is
the Fear of the Lord.

Ecclesiastes (Qoheleth)
The English title Ecclesiastes is derived from a Greek translation of the
Hebrew Qoheleth. In many English translations the term approximates
`preacher or `speaker.

One author is responsible for most of the work (1:1-12:8) and an editor /
disciple has added an epilogue (12:9-14) 40
An almost unrelenting skepticism characterizes the tone or outlook. - Wisdom itself is challenged, but folly is condemned. - - - the refrain that
begins and ends the book, `Vanity of Vanities - - -has the sense of
emptiness, futility, absurdity. 41.
The book is much like a rambling sermon on the meaning of life.
Human activity is seen as useless or vanity. The `preacher advises his
pupils to make the best of life and basically enjoy the present.
Many would locate Ecclesiastes in the third century B.C. when Judea
was under the oppressive domination of Hellenistic kings from Egypt. These
kings were highly efficient in their ruthless exploitation of the land and
people (4:1, 5:7). The average Jew would have felt a sense of powerlessness
and inability to change things for the better. For Qoheleth, God seems
remote and uncommunicative. 42.
The Book is divided into two main sections.
I.
II.

The investigation into Life. (1:12-6:9)

a) The inadequacy of other advice. (6:10-8, 1-17)
b) No one knows the future. (9:1-11:6)
Epilogue and closing poem.
(11:7-12:14)

Some thoughts on the author of the book.

The sage who authored the book seems to have been an inveterate
skeptic.
He recognizes the chasm between the creator and humanity and
cannot bridge it.
He accepted God on Gods terms. God is sovereign.
He does believe in an ethical code.
He rejects the traditional view of retribution for sin.
He does not believe in the afterlife.
He is not optimistic about mans search for wisdom. Man can never
attain it.
He is against workaholics.
He believes on enjoyment in this present life.
He is very much aware of the rapid fleeting of life.
The basic tenet of his theology is that God is hidden from man.

He sees order in human life as monotonous.

For the author of the book,

God, is transcendent, completely other, separated from man by an
infinite gulf. No other writer puts more emphasis on the sovereignty of God.
He orders and controls, but his sovereignty, is completely hidden to human
understanding. 43
Section I Chapter I (Eccles. 1:12-6:9)
We are aware at the introduction that Qoheleth is a king, who has led no
doubt, a prosperous life and in his declining years reflects on lifes toils.
The words of Davids son, Qoloheth, King of Jerusalem. (1:1)
What profit have we from toil
which we toil under the sun?
One generation departs and another
generation comes,
but the world
forever stays. (1:3-4)
Qoheleth poses a question, `What profit is there from labour? Human
activity appears to be an endless repetition of the same. There does not
seem to be any progress.
All rivers flow to the sea,
yet never does the sea become full. (1:7)
As he stands watching rivers flow endlessly into the sea and does not
perceive a rise in sea level, it is no wonder he finds the continual flow of
water a puzzle. Nothing happens. We have the advantage today of
understanding the water cycle of evaporation and precipitation.
No wonder he can say,
All things are wearisome
too wearisome for words. (1:8)
Even speaking is wearisome to Qoheleth. Then he goes on to reflect on
human activity.
Nothing is new under the sun. (1:9)

For him change and progress are an illusion. But he is wrong. Humans by
innovation and research are producing new things all the time and ever
expanding the limits of knowledge and social organization.
Still, in the limited time frame of his experience, he maintains,
I have seen all things that are done under the sun,
and behold all is vanity and a chase after wind.
(1:14)
Qoheleth turned his attention to seeking wisdom. What he found was that
the acquisition of any form of wisdom was not without sorrow and pain. In his
time no doubt, corporal punishment meted out by parents and teachers, was
the norm.
For in much wisdom there is much sorrow;
whoever increases knowledge increases grief.
(1:18)
This chapter is written in the form of a report on Qoheleths investigations. It
is a prose collection of observations. It consists of three sections and each
section concludes with the refrain vanity and a chase after wind.
1. Study of Pleasure Seeking
He starts with imbibing wine.
I probed with my mind how to beguile my senses with wine. (2:3)
He quickly ascertained that this led to folly, something he was
adverse to.
Then because of the wealth available to him, Qoheleth undertook to
multiply his possessions including houses, vineyards, water reservoirs,
male and female slaves, herds of cattle and flocks of sheep, silver and
gold, male and female singers and many women, presumably
concubines.
Nothing that my eyes desired did I deny them,
nor did I deprive myself of any joy.
(2:10)
These must surely have garnered him at least passing satisfaction yet
he claims on reflection,
all was vanity and a chase after wind. (2:11)
The pleasure was not commensurate with the toil he invested in such
pursuits.
2. A Study of wisdom and folly

He is aware of the ancient belief that Wisdom is superior to folly. He

agrees with this concept, but has observed that both the wise person
and the foolish one both come to the same end.
Yet I knew that the same lot befalls both. (2:14)
Both will die and be forgotten. So then, his efforts to attain wisdom,
come to nothing. So much so that therefore I detested life. (2:17)
We know that he is correct in his observation that all men die and not
even wisdom can prevent this, but he loses sight of the fact that the
sayings of the sages are remembered and their lives not forgotten.
3. A Study of the Fruits of Toil
Qoheleth now turns his attention to the problem of inheritance.
At first he derived satisfaction from his works but when he realizes that
with his demise, someone else will receive the fruits of his toil, he
ponders,
And who knows whether that one will be wise or a fool? (2:19)
He is not a peace with the fact that the person who inherits his works gets it
for no personal effort.
Ones legacy must be left to another who has not toiled for it. (2:21)
With this in mind, he makes a positive recommendation. One should take
present enjoyment from ones toils.
There is nothing better for mortals than to eat and drink and provide
themselves with good things from their toil. Even this I saw is from the hand
of God. (2:24)
This is a reasonable assessment of lifes toils.
Chapter 3

Toil is chancy

This chapter begins with a poem reflecting on the changing seasons of life.
No one can determine the right time to act. God has appointed a set time for
everything but men dont have the ability to foresee when to act.
there is appointed time for everything,
and a time for every affair under the heavens. (3:1)
The fourteen pairs of opposites listed in the poem e.g. a time to give birth,
and a time to die. (3:2) describe various human activities, but the precise
moments when they should occur, the whole course of events, is known only
to God.

The poem as it stands, is somewhat out of place here. Who wrote it? It
does not seem to have been composed for the book of Ecclesiastes. Yet the
theme on timing does connect it with the concern Qoheleth has for mans
toil. He recognizes the hand of God in all events but returns to a
recommendation he made in chapter 2.
I recognize that there is nothing better than to rejoice and to do well during
life. (3:12)
The Problem of Retribution
in the judgement place I saw wickedness, and wickedness in the seat of
justice. (3:16)
The works of all will be judged by God. Qoheleth acknowledges this but it is
not a reference to the particular or general judgement. He had no
understanding of these two tribunals. Nevertheless he knew that both the
good and the wicked were under Gods scrutiny.
He then compares human beings to beasts.
both were made from dust and to the dust they both return. (3:20)
He does not really know what happens to mans
life breath after death.
who knows if the life breath of mortals goes upward and the life breath of
beasts goes earthward?
This is a reflection of the lack of understanding of the afterlife. The Egyptians
made elaborate preparations for the afterlife, even to the extent of
embalming the dead. The Israelites by contrast, considered the afterlife as a
place of shadows and almost nothingness.
So Qoheleths advice is geared to the present. He advocates for mortals to
rejoice in their work. (3:22)
Chapter 4. The Vanity of toil
Again I saw the oppressions that take place under the sun: the tears of the
victims with none to comfort them. (4:1)
The oppression of the poor is an indictment on society. Qoheleth observes it
but feels helpless to counteract it. He notices also another aspect of society

that represents a significant part of life competition or rivalry. Covertness

drives some people to seek gain at the expense of others. So the poor are
oppressed. The striving for envious success becomes an obsession. Some
people work both hands to achieve what in reality is a useless pursuit.
Better one handful with tranquility
than two with toil and a chase after wind. (4:6)
Companions and Successors
Qoheleth examines the case of the solitary worker who has no one to benefit
from his toil. If there are two working, then the second one can step in and
take over with the demise of the first. It could be a close relative such as a
son or brother.
Two are better than one. They get a good wage for their toil. If one falls, the
other will help the fallen one. But woe to the solitary person! (4:9-10)
A similar thing happens on the death of a king. People will transfer their
allegiance to his successor. It does not necessarily follow that the new king
will uphold the patrimony left by his predecessor and enjoy the benefits of
his reign.
So even succession is vanity and a chase after wind. (4:16)
Qoheleth is resentful of others enjoying the fruits of his toil.
The chapter ends with an exhortation to obedience to the Law in the Temple.
Sacrifice without obedience was unacceptable.
Chapter 5 and Chapter 6:1-9 The Loss of Enjoyment
The sage opens with two pieces of advice.
let your words be few. (5:1)
And when you make a vow to God, delay not its fulfillment. (5:3)
Both of these statements are prudent counsels on fulfilling ones religious
obligations. It is not the multitude of words that is important but sincerity of
heart when acknowledging the sovereignty of God.
He then turns his attention to the oppression of the poor and lack of justice
he sees around him. He is conscious of the fact that God is aware of it all.
A realm in this situation is best served by a

king concerned with cultivation. (5:8)

Why is this so?
If there is a wise king, he will use his power to build up agriculture in his
kingdom. In this way there is hope that the poor will have sufficient for their
sustenance.
Some observations on riches follow.
The covetous are never satisfied with money. (5:9)
where there are great riches, there are also many to devour them. (9:10)
the abundance of the rich allows them no sleep. (5:11)
The point Qoheleth is making is that riches do not necessarily bring
enjoyment. In fact they can be a source of anxiety. If one should suffer a
financial loss them ones children will suffer also.
To have riches and rejoice in ones success is a gift from God.
it is appropriate to eat and drink and prosper from all the toil one toils at
under the sun during the limited days of life God gives us. (5:17)
The joys of life are temporary and never assured, so we are urged to enjoy
them while we can.
Some people are granted riches, property and honour by God but
unfortunately they do not have the opportunity or ability to enjoy them.
There is one to whom God gives riches and property and honour and who
lacks nothing the heart could desire; yet God does not grant the power to
partake of them, but a stranger devours them. (6:2)
In this case it would be better not to have lived.
I proclaim that the child born dead, even if left unburied, is more fortunate.
(6:3)
For an Israelite to be unburied is the greatest ignominy. But even this
disgrace is better than to have toiled and raised a hundred children (v.3)
but been unable to enjoy life. Qoheleth then proposes that,
what the eyes see is better than what the desires wander after. (6:9)

One should be content with what one has, and not go seeking more,
believing that more is better, for
This also is vanity and a chase after wind. (6:9)
This completes the first section of the Sages book. He has investigated in
depth, the toil of human beings and the benefits that should be derived from
it.
Section II Part A Qoheleths Conclusions (Eccles. 6:10-12:14)
In the first section of his book, the sage recounted his own observations on
life. In the second part of the book he turns to other sources for solutions to
the problem of life and its toils and consequences
Critique of Sages on the Day of Adversity (7:1-7:14)
No one can find out the best way of acting.
A good name is better than good ointment. (7:1)
Ointment is used to anoint the dead. Ones reputation is extant well after the
body has been covered in ointment which lasts only a short time. Here
ointment is a symbol for possessions.
The sage now proclaims that
Sorrow is better than laughter; (7:3)
Because he contends that sorrow makes one reflect and so the heart grows
wise. (7:3)
The wise can be bought. This is a sad fact of life.
Extortion can make a fool out of the wise,
and a bribe corrupts the heart. (7:7)
Qoheleth also qualifies the good times of the past.
Many people will say, it was better before, but is this really true. The sage
does not think so and warns against such statements.
Do not say: How is it that former times were better than these? For it is not
out of wisdom that you ask about this. (7:10)

One should not live in a frame of mind that sees the past as good and the
present grim. With wisdom one is as good as one who is rich. With
wisdom one takes the good times with the bad times.
Wisdom is as good as inheritance. (7:11)
It helps one see that both good times and difficult times come from the same
God. If times are hard,
who can make straight what God has made crooked. (7:13)
Critique of Sages on Justice and Wickedness. (7:15-24)
Qoheleth turns to another opinion on what it is good to do. He advocates the
avoidance of extremes. One should not attempt to be perfect. No one can
attain perfection. On the other hand one should not pursue wickedness.
Be not just to excess and be not over wise. - - Be not wicked to excess and be not foolish. (7:16)
The sage knows that perfection in
ethics is impossible to achieve even if a person is very good.
there is no one on earth so just as to do good and never sin. (7:20)
Critique on Advice on Women (7:26-29)
This short observation on women seems to be very male chauvinist. It seems
to bear on those women who are schemers and adulterers. Qoheleth quotes
an ancient proverb
One man out of a thousand have I found, but a woman among them all I
have not found. (7:28)
But he recognizes that even though God made humankind honest, both
sexes are very devious. It would be an error to brand all females as evil. This
is not the intention of Qoheleth. He really illustrates the inadequacy and
unfairness of this ancient proverb.
Critique of Advice to Heed Authority
Wisdom illumines the face
and transforms a grim countenance. (8:1)

There is an air of serenity that accompanies one who seeks and conveys
wisdom to others. It can even be seen in their face even if it wears the signs
of age
Qoheleth recommends patience and acceptance even when the commands
of the king may appear hostile or unfair.
Whoever observes a command knows no harm and the wise heart knows
times and judgements. (8:5)
In the long run all actions, including those of the king come under the just
scrutiny of the creator. No one can foretell the future. It is hidden from all
men.
No one is master of the breath of life so as to retain it, and none has
mastery of the day of death. (8:8)
Simply put, we know neither the day nor the hour of our demise, nor for that
matter, the manner it should take.
The Problem of Retribution
Both the wicked and the just die, are buried and forgotten. But one thing
Qoheleth observed is that the lack of prompt justice encourages evil deeds.
Because the sentence against an evil deed is not promptly executed, the
human heart is filled with the desire to commit evil. (8:11)
Justice delayed is justice denied. In many cases evil deeds are perpetrated
with impunity.
because the sinner does evil a hundred times and survives. (8:12)
There are times also when the just are condemned when they are innocent,
while those who commit evil are treated as heroes. So Qoheleth concludes
that retribution metered out is not always fair, or just.
In the light of these paradoxes the sage states,
Therefore I praised joy, because there is nothing better for mortals under
the sun than to eat and drink and to be joyful. (8:15)
This is a reiteration of the sages abiding recommendation.
For although he has applied himself day and night to ascertain wisdom and
understand the workings of God, he has to admit,

No mortal can find out the work that is done under the sun. (8:17)
Section II Part B
No one knows the Future (9:1 11:6)
In this section the sage reflects on the lot of the good and the lot of the
wicked. He sees that no one can ascertain wisdom if God loves one and
hates another. All humankind share the same fate death.
Love from hatred mortals cannot tell. (9:1)
As it is for the good so it is for the sinner, as it is for one who takes on oath,
so it is for the one who fears an oath. Among all the things that are done
under the sun, this is the worst, that there is one lot for all. (9:2-3)
He concedes that the living have one advantage over the dead. They know
that they will die, so they should live their lives to the full.
At all times let your garments be white and spare not the perfume on your
head. (9:8)
He goes further and recommends that they employ their time well using it to
do,
Anything you can turn your hand to, do with what power you have. (9:10)
Because once you die, that is the end. Here he launches into an ignorance of
the afterlife. He has no concept of the resurrection nor the fact that the soul
is immortal and in a state of full consciousness. This will only come with the
advent of Christ and the revelation of the particular judgement in Hebrews
9:27 and the judgement of nations in Matt. 25:31-46.
For Qoheleth death means oblivion and the cessation of all conscious activity.
There will be no work, no planning, no knowledge. No wisdom in Sheol
where you are going. (9:10)
Unfortunately, there are some so called Christian groups who accept this
belief as true, solely because the bible says so. How wrong they are. Because
of this very literal interpretation of Chp.9 in Ecclesiastes they believe the soul
sleeps in an unconscious state after death while they await the
resurrection. They are in for a shock.
The Time of misfortune is not known

This at least is true. No one can predict what the future holds for them, be it
good or evil. The sage quotes an ancient proverb,
The race is not won by the swift nor the battle by the valiant. (9:11)
Misfortune can fall on anyone quite suddenly.
The sage quotes a story concerning a wise man in a besieged city. Through
his wise advice, the city is saved but because of his lowly status, he was
poor, his name is not even remembered. In many other cases the wisdom of
the poor goes unheeded, preference is given to the raucous shouts of fools.
the quiet words of the wise are better heeded
than the shout of a ruler of fools. (9:17)
It is better to heed the words of the wise than to succumb to the ones who
shout the loudest.
You do not know what evil will happen
Dead flies corrupt and spoil the perfumers oil. More weighty than wisdom
or wealth is a little folly. (10:1)
Wisdom is vulnerable to even the smallest amount of folly.
The wise heart turns to the right, the foolish heart to the left. (10:2)
The right hand is identified with power and moral goodness, the left hand
with ineptness and bad luck.
Should the anger of a ruler burst upon you, do not yield your place, for
calmness abates great offences. (10:4)
Everyone appreciates a cool head in a crisis. Calmness is associated with
charity of thought and wisdom. Panic and outbursts only serve to make the
matter worse. Calmness is like pouring oil on troubled waters. It smoothes
things over.
The sage says that he has seen strange things in society.
I have seen slaves on horseback, while princes walk on foot like slaves.
(10:7)
Normally a prince would ride on horseback and slaves walk on foot. How
does this reversal of fortunes come about? It is a puzzle known only to God.

Whoever digs a pit may fall into it and whoever breaks through a wall, a
snake may bite. (10:8)
Often times the unexpected happens. A trap set for another may in fact
cause the downfall of its perpetrator. In a similar vein, one who is not
cautious may find a venomous snake in the crevice of a wall. This was not
unknown in ancient times because of the reptiles ability to slither in to small
spaces.
If the axe becomes dull and the blade is not sharpened, then effort must be
increased. (10:10)
Success will come only with the proper skill and tools. Problems require
wisdom, prudence and astuteness. Anyone who has tried to cut down a tree
with a blunt axe would first realize the need to stop and hone the blade. The
sage ends this section by repeating his opening thesis,
No one knows what is to come
for who can tell anyone what will be? (10:14)
Woe to you, O land, whose king is a youth,
and whose princes feast in the morning. (10:16)
If the king is young and inexperienced his judgements will not be wise. In the
same vein, if princes feast in the morning, then their work will not be done.
Feasting is a nighttime occupation.
but money answers for everything. (10:19)
This is a stark reminder that money talks. If one has money then success is
assured.
Finally the sage warns about discretion when criticizing the king or the rich.
Keep ones thoughts to oneself. The walls have ears and so do little birds.
Even in your thoughts do not curse the king nor in the privacy of your
bedroom curse the rich. (10:20)
There is uncertainty in life particularly in commercial activities. There is
substantial gain to be made in overseas markets. To ensure success, send
multiple shipments and diversify your products.
Send forth your bread upon the face of the waters;
after a long time you may find it again.

Make seven, or even eight portions;

you know not what
misfortune may come upon the earth. (11:1-2)
No one knows what Good will come.
Man cannot change what God decrees.
Whether a tree falls to the South or to the North,
wherever it falls, there shall it lie. (11:3)
Even if man cannot alter the seasons it is better to risk and sow seed rather
than being overcautious and remaining idle.
One who pays heed to the wind will never sow. (11:4)
In the morning sow your seed and at evening
do not let your hand be idle: (11:6)
Conclusions to Qoheleths musings.
A closing poem on enjoyment, youth and old age.
Qoheleth singles out his advice to enjoyment and gives it a seventh and
final expression: Life is sweet and one should rejoice in it while one is young
and able and (as an incentive to enjoyment) one should remember that old
age and death lie ahead.
Rejoice, O youth, while you are young
and let your heart be glad in the days of
your youth.
Follow the ways of your heart,
the vision of your eyes; (11:9)
Then he narrates a poem that relates the inevitable decline in the human
body until all is finished and the earth claims it. He uses beautiful images to
indicate ones demise.
When the guardians of the house tremble
and the strong men are bent;
- - - -and those who look through the windows grow
blind;
- - -when one is afraid of heights
and perils in the
street;
- - -and

the caper berry is without effect,

- - -and the dust returns to the earth as it once was,
and the life breath returns to God who gave it.
(12:3, 5, 7)
The caper berry was used as an appetite stimulant. As one ages, one loses
ones sense of taste and ones appetite. Then Qoheleth concludes with his
famous refrain,
Vanity of vanities, says Qoheleth,
all things are vanity. (12:8)
Epilogue
The sages wished to hide the Book of Ecclesiastes because its words are
self contradictory, yet did they not hide it? Because its beginning is religious
teaching and its end is religious teaching. 45.
The editor who wrote the Epilogue speaks favourably of Qoheleth.
Besides being wise, Qoheleth taught the people knowledge and weighed,
scrutinized and arranged many proverbs. (12:9)
He was honoured as a sage and his statements on the futility of life while
shocking many out of their religious comfort zone, made people stop and
look at what he was saying. This skeptic brought a new dimension to the
meaning of life. He assessed the search for wisdom and the activities of
mankind as Vanity of Vanities; i.e. as futile, because the underlying
providence of God cannot be ascertained. Gods actions are
incomprehensible. Yet the editors final statement acknowledges Gods
sovereignty and reflects the belief of Qoheleth.
The last word when all is heard:
Fear God and keep his commandments. (12:13)
The editor also concedes that writing a book is a never ending process and
for him a difficult task that taxes not only the mind but ones physical well
being also.
Of the making of many books there is no end, and in much study there is
weariness for the flesh. (12:12)

Some Final Observations

Qoheleth would insist that the final goal in life is living.

He did not believe human activity should be judged by the amount of
output.
He was not blind to the social injustices he saw around him but he did
not advocate for radical change.
He was convinced that man could not control or predict the future.
He knew prosperity was only fleeting.
Each event in human life has its appointed time, known only to God.
He makes a critical examination of all that is supposed to bring
happiness and finds them all illusory.
He exhorts his hearers to relish the simple pleasures of life.
He advocated living the present and leaving the future to God.
Despite his ardent search for wisdom he humbly admits that it cannot
be found.
He recognizes that the good and the bad alike all meet the same fate.
One cannot determine whether God loves or hates a person.
For the sage, God is transcendent, separated from man by an infinite
gulf. God orders and controls, but he is completely hidden to human
understanding.

Song of Songs
The Hebrew title shir hashirim is rendered Song of Songs. It was
translated into Latin as Canticum canticorum, or Canticle of Canticles in
English. It has also been called the Song of Solomon. Although Solomon is
mentioned several times in the book, he is never represented as speaking.
The book of 1st Kings informs us that Solomon
composed three thousand proverbs and knew a thousand and five songs.
(1 Kings 4:32)
Be that as it may, most scholars consider Song of Songs as a post exilic
construction or collection. Individual songs (Poems) might have been
composed earlier. Some parts of the books have a resemblance to marriage
songs from Egypt.
The `Songs of Songs is an equisite collection of love lyrics, arranged to tell
a dramatic tale of mutual desire and courtship. It presents an inspired
portrayal of ideal human love, a resounding affirmation of the goodness of
human sexuality that is applicable to the sacredness and the depth of
married union. 46
How is the book to be interpreted?
There are basically four ways of interpreting it: allegorical, cultic, dramatic
and literal.
Jewish commentators accepted it as an allegorical work symbolizing Gods
dealing with Israel. Early Christian writers went further and considered it as
symbolizing the love of Christ for his church. In the cultic interpretation,
some have considered it as a reflection of the fertility myth of the ancient
near Eastern world. The great God dies after the harvest and is mourned by
the fertility goddess who searches frantically for her consort during the
winter months and finally is successful, when spring arrives and nature
revives.
This interpretation is not accepted today.
In the dramatic interpretation, the major characters are a maiden, a man
designated as a shepherd or a king and a chorus group the daughters of
Jerusalem. There are several refrains and many words and phrases are

repeated. The same themes reappear consistently. The weakness with this
theory is that there is no clear plot, story line or character development.

In the literal interpretation

The poems teach no lessons, tell no story. They simply celebrate the passion
of human love. The imagery used is erotic and reveals a young passionate
man and his equally passionate female lover.
It affirms that sexuality is one of the gifts that God gave for our enjoyment - -it is not sought promiscuously. It is pursued only within the context of
faithful and exclusive commitment. - - - the woman is not portrayed as nave
or passive. - - -she takes the initiative in the romantic exchange of the poem,
uttering twice as much erotic poetry as does the man. 47
There is another dimension to the book that came more into focus with the
writings of the spiritual mystics, John of the cross and Teresa of Avila in the
16th Century. The work is seen as a reflection of the relationship between
Christ and the individual soul.
God gives to chosen souls a union beyond human comprehension. The souls
will is joined to the will of God. It receives favours like a sweet ointment with
a powerful fragrance that is poured into the marrow of ones bones. These
favours intoxicate it with overwhelming peace and love.
the Holy Spirit must be the mediator between the soul and God, the one
who moves it with such ardent desires, for he enkindles in it a supreme fire.
48
This understanding of the love between the shepherd/king and his beloved,
transcends all other interpretations and is a union between Christ and each
soul when each soul enters heaven. All will share this love. Yet it begins with
the literal interpretation of human love and its passionate erotic images. This
is its foundation.
It is recorded that St. Bernard of Clairvaux, left 86 sermons (to the monks at
Clairvaux) on the Canticle and he covered only the first two chapters. 49
It should be mentioned that the word God is absent from the transcript
despite our belief that the spiritual Interpretation is the most eminent one

for Christians today. The only reference to God is the shortened form Yah of
Yahweh in 8:6. This word is often translated as divine.
Some further thoughts on the Song of Songs.

Although the book is a book of poems and songs as such, there is no

affirmation that they were sung in the Jewish liturgy.
The 117 Verses and 8 chapters makes it the smallest book in the
Wisdom literature.
Because of its allegorical sense that is reflects Gods dealing with his
people, it was accepted into the Hebrew Canon of the Old Testament,
despite its erotic imagery.
The woman in the collection of poems is often referred to as sister
and bride as well as friend.
It is a series of love poems arranged to form a dialogue.
Often the woman seems to be giving a soliloquy.
The poetry and imagery are there for the enjoyment of the
imagination.

I am black and beautiful

Daughters of Jerusalem
- - -because the sun has burned me.
The sons of my
mother were angry with me;
They charged me with the care of the vineyards. (Songs 1:5-6)
The woman adds that she neglected her own vineyard. The vineyard
appears to be a symbol alluding to herself. Her dark colour is ably explained
by her works in the fields. She compares herself with the women of the city.
(daughters of Jerusalem) They do not bear the heat of the sun but reside in
comfort, within the shelter of Jerusalem.
Tell me who my soul loves,
where you shepherd,
where you give rest at midday. (1:7)
The woman is asking for a noon time meeting. She refers to her lover as
shepherd. This is a common metaphor for kings and by extension God. He
answers her,
Follow the tracks of the flock
and pasture your lambs
near the shepherds tents. (1:8)

But the lovers do not meet until the third chapter. The man speaks as if to
the woman but she is not there. He compares her in his imagination with the
finery that adorns Pharoahs chariot.
To a mare among Pharoahs charioty
I compare you, my friend;
Your cheeks lovely in pendants,
your neck in jewels.
(1:9-10)
This shows the Egyptian influence on part of the book.
She responds by describing a previous intimacy with the king in terms of
fragrances from plants.
My `lover is to me a sachet of myrrh;
between my breasts he lies,
My lover is to me a cluster
of henna
from the
vineyards of En-gedi. (1:13-14)
Myrrh is an aromatic resin. Henna is a plant that bears white scented flowers.
En-gedi is close to the Dead Sea.
I am a flower of Sharon
a lily of the valleys. (2:1)
The plain of Sharon lies between Mt. Carmel and Jaffa on the Mediterranean
coast. The flowers are probably the narcissus and the lotus.
Like an apple tree among the trees of the woods,
So is my lover among men.
In his shadow I delight to sit,
and his fruit is
sweet to my taste. (2:3)
St. Teresa of Avila interprets this shadow as the shadow of truth. The soul
delights in Gods protection. It is a true peace. The fruit he offers to the soul
is the obligation to suffer for Him and to serve Him. This is no ordinary apple
tree.
He brought me to the banquet hall
and his glance at me signaled love.
Strengthen me with raisin cakes,

refresh me with apples,

for I am sick
with love. (2:4-5)
This great king wishes to grant great mercies to the soul, to requite its love.
The apples and raisin cakes are favours He infuses into the soul of the one he
loves. To some he gives great fervor in His service; to others impulses of
love; to others great charity towards their neighbours. 50.
The woman seeks her beloved. She pictures him as coming,
springing across the mountains
leaping across the hills.
My lover is like a gazelle
or a young stag. (2:8-9)
She portrays him in the imagery of a speeding gazelle or stag, indicating the
strength and vigour of his desire to be united with her.
But there is a separation.
The king speaks of the change in seasons.
For see, the winter is past,
the rains are over and gone.
The flowers appear on the earth.
And the time of pruning
the vines has come. (2:11-12)
This description of spring (2:11-13) is a beautiful song to nature. Yet he finds
his friend inaccessible,
My dove in the clefts of the rock,
in the secret recesses of the cliff.
His lover friend teases him. She reminds him that this is the season when
foxes invade the vineyards.
Catch us the foxes, the little foxes
that damage the vine yards; for our vineyards are in
bloom. (2:15)
The vineyards are symbols for women and the foxes are ardent suitors. In
springtime love is in the air. She advises her beloved to roam upon the

mountains. She is not letting herself to be caught easily despite the great
longing for one another that they have. It is another tease.
Loss and Discovery (Songs 3:1-5)
The woman seeks her beloved in her night time dreams or possibly her day
time fantasies.
On my bed I sought him.
Whom my soul loves
I sought him but I did not find him.
(3:1)
She rises from her bed and searches for him in the city. This is at night.
The city watchmen come upon her as they make their rounds. She asks the
watchmen if they have seen her beloved. They have not. Then suddenly she
finds the object of her quest. She holds onto him and guides him to her
mothers house.
Let me rise and go about the city,
- - The watchmen found me as they made their
rounds in the city.
(3:2-3)
- - -Hardly had I left them
when I found him whom my soul loves
I held him and would not let him go
until I had brought him to my
mothers
house. (3:4)
This whole quest of searching and finding, has been considered by
Christian mystics as the souls search for the divine. There is a restless
urgency in each persons soul to return to its origin.
The mothers house is a place of intimacy and safety. There is an implicit
approval of the lovers relationship.
The scene closes with an oft repeated refrain aimed at the Daughters of
Jerusalem.
Do not awaken or stir up love until it is ready. (3:5)

This refrain is never explained but seems to be a warning that awakened

love becomes an obsession, a powerful driving force.
Solomons wedding Procession (Songs. 3:6-11)
This poem stands out because the speaker cannot be identified, and there is
no dialogue - - -The Daughters of Zion are called upon to witness King
Solomon on his wedding day. This is the only explicit reference to a marriage
setting in the entire work. 51
See it is the litter of Solomon;
sixty valiant men surround it,
of the valiant men of Israel; (3:7)
The royal procession, portrays the lover as king Solomon coming to meet his
bride. His body guard are expert soldiers as would be the custom in the
ancient Near East.
Daughters of Jerusalem, go out and look
upon King Solomon
In the crown with which his mother has
crowned him on the
day of his marriage,
on the day
of the joy of his heart. (3:11)
Dialogue Between Lovers (4:1-5:1)
There is a sudden break from the wedding procession as the lovers engage in
a dialogue. The man expounds the beauty of the woman.
Your eyes are like doves behind your veil.
Your hair is like a flock of goats
streaming down from mount
Gilead.
- - -like
pomergranate halves your cheeks.
- - -Your breasts are like two fawns,
twins of a gazelle feeding among the
lilies.
- - -You are beautiful in
every way, my friend
there is no
flaw in you! (4:1, 3, 5&7)
The man describes his beautiful lover in terms of the natural world. The
goats of mount Gilead in Transjordan were black. So was the beloveds hair.

The Pomergranate was an orange and red coloured succulent and hybrid
plant.
The comparison of her breasts with twin fawns was to proclaim her beauty
and grace.
The woman invited him to the mountains in 2:17 and now he accepts. He
calls her down from the peak of Amana, and the peaks of Senir and Hermon.
These mountains are in the North of Palestine in the Anti Lebanon ranges to
the West of Syria. The intent is to overcome her in accessibility and draw her
to himself.
The man continues to speak in admiration of the beauty of his sister and
bride. He compares her now with a closed garden of exotic fragrances. She
is a sealed garden, reserved for him alone.
A garden enclosed, my sister my bride,
a garden enclosed a fountain sealed,
- - - Henna with spikenard
spikenard and saffron,
sweet cane and cinnamon
with all kinds of
frankincense. (4:12-14)
Finally, she invites him in to enjoy the perfumes and fruits that she portrays.
Let my lover came to his garden
and eat its fruits of choicest yield. (4:16)

Dialogue between the Woman and the Daughters (Songs 5:2-6:3)

This poem depicts a different scene. It shows the disjointed composition of
the book. The man is no longer present. But he is depicted as knocking at the
door.
I was sleeping but my heart was awake.
The sound of my lover knocking! (5:2)
She is too slow to go to the door.
I opened for my lover but my lover had turned and gone! (5:6)

This experience of anticipation then loss, leaves the woman distraught.

At his leaving, my soul sank.
I sought him, but I did not find him. (5:6)
She proceeds again to the streets of the city, apparently at night. The
watchmen came upon her again and this time the encounter is not a friendly
one.
The watchmen found me,
as they made their rounds in the city;
They beat me, they wounded me,
they tore off my mantle.
(5:7)
She survives this unfortunate incident and still yearning for her lover, calls
upon the daughters of Jerusalem to help her find him. The daughters needs
some means to identify the lover.
How does your lover differ from any other lover? (5:9)
She answers them with a glowing description of her lovers physical
attributes.
His head is gold, pure gold,
his hair like palm fronds
as black as a raven.
- - -His eyes are like doves,
- - -His
cheeks like beds of spices,
- - -His lips are lilies,
- - -His loins, a work of ivory
covered with
sapphires. (5:11, 12, 13, 14)
The mind boggles to imagine this spectacle. Buoyed up by this description
the daughters of Jerusalem desire to find the womans lover.
Dialogue between lovers (Songs 6:4-12)
But the search is over. The lover has returned.
My lover has come down to his garden,
to the beds of spices,

belongs to me;
lilies. (6:2, 3)

- - -I belong to my lover, and my lover

he feeds among the

The man celebrates again the womans beauty.

Beautiful as Tirzah are you my friend;
fair as Jerusalem.
Fearsome as celestial visions. (6:4)
We learn from 1 kings 16:23, that Tirzah was once the capital of Israel under
king Omri when Solomons kingdom had been divided.
Her perfection is such that she is far more beautiful than the many queens
and concubines in the kings harem.
Sixty are the queens, eighty the concubines.
And young women without number one alone is my dove, my
perfect one
her mothers
special one. (6:8-9)
We know there is only one perfect woman in humankind. She is indeed the
perfect one. What follows is an appellation used by the church in the liturgy,
extolling the virtues of Mary the bride of the Holy Spirit and spouse of Joseph.
Who is she that comes forth like the dawn,
beautiful as the white moon,
pure as the blazing sun,
fearsome as celestial
visions. (6:10)
Her fearsomeness is as the leader of an army of celestial hosts. She is queen
of all angels. Hence an awesome military appearance. This section ends with
the beautiful woman, not the Blessed Mother this time, going down to see a
valley profuse with blooming vines and pomergranates, but more specifically
she journeys to a walnut grove there. This may have been the site of a
previous lovers tryst.
This has led her to become the princes favourite.
before I knew it, my desire had made me
the blessed one of the princes people. (6:12)

The beauty of the beloved. (Songs 7:1-6)

Turn, turn, O Shulammite!
Turn, turn that we may gaze upon you! (7:1)
A group of bystanders has been attracted by the womans beauty and ask
her to turn or dance that they may admire her.
as at the dance between the camps. (7:1)
This dance is unidentified. The woman is called a Shulammite. She is
considered to be from Shulam or Shunem in the plain of Esdraelon. The
reference may also be to Solomon as the translation could also be the
peaceful one.
The lover now describes the woman in sensous terms.
Your curving thighs like jewels,
the product of skilled hands.
- - -your neck like a tower of ivory;
your eyes pools
in Heshbon
--Your head rises upon you like Carmel; (7:2,5&6)
It is difficult to determine the tower of ivory mentioned in the description.
The pools in Heshbon suggest sparkling eyes. Heshbon was the old Amorite
capital of Transjordan. Carmel was a prominent mountain near the
Mediterranean coast.
The man in a passionate outburst now expresses his desire to possess the
woman whom he describes as a palm tree.
Your very form resembles a date palm
and your breasts, clusters
I thought, let me climb the date
palm!
Let me take hold of its
branches. (7:8-9)
The woman responds by inviting him out to the fields where they can enjoy
the night together and take in the scent of Henna.
Come, my lover! Let us go out to the fields,
let us pass the night among the henna. (7:12)

There she will requite the love of her consort. The mandrakes there will
arouse and intoxicate them both.
There I will give you my love.
The mandrakes give forth fragrance
and over our doors are all
choice fruits. (7:13-14)
Mandrakes are herbs believed to have power to arose love and promote
fertility. They are also mentioned in Genesis 30:14-16 when Rachel asks Leah
for Leahs sons mandrakes. Rachel was hoping to use them so that she
would entice Jacob to sleep with her and she would bear another son.
The woman expresses the wish that if her lover was her brother, she would
kiss him in public and not offend anyone.
would that you were a brother to me,
nursed at my mothers breasts!
If I met you out of doors, I would kiss
you
and none would
despise me. (8:1)
The return from the desert.
Beneath the apple tree I awakened you; (8:5)
The lover has returned. Now the woman intones a poem on true love.
(Songs 8:6-7)
Set me as a seal upon your heart,
a seal upon your arm. (8:6)
The seal was a cylinder on a cord around a persons neck or attached to
ones arms. It was rolled on clay or wax just as today we write a signature. It
could also be in the form of a ring. It was a means of identification.
For love is strong as death
longing as fierce as Sheol. (8:6)
Death is unavoidable. It overtakes everyone. The woman is proclaiming that
true love has the same irresistible force as Sheol.
Its arrows are arrows of fire
flames of the divine. (Yah)

Deep waters cannot quench love,

nor rivers sweep it away.
(8:7)
The mystics will vouch for the favour granted to them by God of a strange
wound caused by a divine arrow piercing the heart and bringing a wondrous
love and yearning but not death.
Yahweh, our God is aflame with love for his creatures.
Our God is a consuming fire. (Heb. 12:29)
The waters of chaos cannot quench this love. It is supernatural.
were one to offer all the wealth of his house for love, he would be utterly
despised. (8:7)
The brothers who at the start made her take care of the vineyards (1:6)
appear again. They meddled in her affairs while she was young. They
sheltered her for eventual marriage.
If she is a wall we will build on her a silver turret;
But if she is a door, we will board her up
with
cedar planks. (8:9)
But the sister has become a mature woman
I am a wall,
and my breasts are like towers. (8:10)
She has become a woman of great value,
My vineyard is at my own disposal, the thousand pieces (of silver) are for
you Solomon. (8:12)
Then as a finale, this great collection of poems on love, ends with an enticing
call to her lover to join her in the mountains.
Swiftly, my lover, be like a gazelle or young stag
upon the mountains of spices. (8:14)
The same images are used to describe her lover in 2:9.
She yearns for his presence again.

Wisdom
The title of the book in the Latin Vulgate is The Book of Wisdom. In the
Septuagint it is called The Wisdom of Solomon.
The work is not in the Hebrew Canon. It is considered Deutero Canonical or
Aprocraphyl by the Protestant Reformers.
Because of the free flowing Greek in which the book is written it is presumed
that this is its original language. It is not a translation.
The place of composition is believed to be Alexandria in Egypt, which hosted
a large Jewish community for the 300 years B.C. and later. It was composed
about 50 BC by a sage well versed in Jewish history and Jewish writings.
Although the work is attributed to Solomon, this is not the case. This is a
literary device among ancient authors to enhance the work and give it
status.
What is the Purpose of the Book of Wisdom?
The large colony of Jews in Alexandria accommodated itself to the Greek
culture and language. These very people were responsible for the translation
of the Hebrew scriptures into the Greek. The result of this work is the very
important Septuagint.
Alarmed at the Hellenistic atmosphere of Ptolemaic Egypt and its influence
on the ideas and beliefs of his fellow Jews, the author of wisdom set out to
produce an apologetic work that redressed the situation. His intention was to
remind his fellow Jews of their rich historical and theological heritage. In
doing so, he introduced new nuances on such topics as wisdom itself,
retribution and even the problem of childlessness.
How is the book of Wisdom structured?
Basically it is broken up into three sections.
1. The Reward of Righteousness. (Wis.1:1-6:25)
2. Praise of Wisdom by Solomon. (Wis. 7:1-11:1)
3. The special Providence of God during the Exodus. (Wis. 11:2-19:22)

Section I The Reward of Righteousness

Righteousness is the key to life.

Love righteousness, you who judge the earth;

think of the Lord in goodness,
and seek him in integrity of heart. (1:1)
Righteousness is not only justice, but also the application of wisdom to
moral conduct.
Because into a soul that plots evil
wisdom does not enter
- - -For the holy spirit of discipline flees deceit. (1:45)
Wisdom is personified and cannot influence those with evil intent.
For wisdom is a kindly spirit. (1:6)
Wisdom is from God and moves hearts to practice good. Wisdom is also
identified with the Spirit of the Lord and fills the whole earth.
For the Spirit of the Lord fills the world
is all embracing, and knows whatever is said. (1:7)
The sage warns his co religionists that all they say reaches the Lord.
Therefore guard against profitless grumbling,
and from calumny withhold your tongues. (1:11)
Calumny is the telling of lies, making false statements not only against ones
neighbours but God also.
All are advised that Gods creatures are wholesome and though all must
die, death came from mans disobedience and was not part of Gods plan.
Because God did not make death,
Nor does he rejoice in the destruction of the living.
For he fashioned all things that they may

have being,
world are wholesome. (1:13-14)

and the creatures of the

The author now explains that it is the wicked who invite death by their evil
deeds. This seems to be a speech against Epicureans who seek only to enjoy
themselves without acknowledging the consequences of their actions
particularly the disregard for the poor and vulnerable in society. They have
no concern for the afterlife, believing in the total loss of consciousness.
For by mere chance were we born,
and hereafter we shall be as though
we had not been. (2:2)
And when this is quenched, our body will be ashes
and our spirit will be poured abroad like empty air.
- - -For our lifetime is the passing of a shadow
and our dying cannot be deferred
because it is fixed with a
seal; and no one returns. (2:3&5)
If this is so then the wicked will enjoy life to the full.
Come therefore, let us enjoy the good things that are here, and make use of
creation with youthful zest. Let us have our fill of costly wine and perfumes.
(2:6-7)
This sounds almost like the advice of Qoheleth. Yet there is an important
difference. Unlike the wicked portrayed here, Qoheleth (Ecclesiastes)
believed in leading an ethical life with high moral standards. The wicked will
show their true colours by the following.
Let us oppress the righteous poor,
let us neither spare the widow
Nor revere the aged for hair grown white with
time.
But let our strength be our norm of
righteousness. (2:10-11)
They will be in wait for the righteous people who call them to account
reproaching the wicked for their breaking of the law and censuring their
words and philosophy. They believe that if the righteous ones are sons of
God, then God will protect them. To this end, they will treat them with
violence and torture, to see what happens.

Let us be in wait for the righteous one

- - he opposes our actions
reproaches us for transgressions of the law
- - -To us he is the censure of
our thoughts. (2:12&14)
For if the righteous one is the son of God, God
will help him and deliver him from the hand
of his foes.
With violence and torture let us put
him to the test. (2:18-19)
The sage has stated the philosophy of the wicked. Now he proceeds to
demolish their thinking.
Those were their thoughts, but they have erred;
for their wickedness blinded them,
and they did not know the hidden counsels
of God. (2:21-22)
For God formed us to be imperishable;
the image of his own nature he made us.
But by the envy of the devil, death entered the
world. (2:23-24)
Here, imperishable, does not mean the belief in the Christian immortality.
For all he concedes the death of the body, but the life breath of the
righteous will experience a state of existence different from that of the
wicked, who will languish in Sheol. He does not go any further, so the idea is
left hanging.
The author is well versed in the words of Genesis 3. For the first time in the
bible, he equates the devil with the serpent and death as a consequence of
the devils envy of Adams and Eves formation in the image of God and
their control over creation.

The Hidden Counsels of God (Wis. 3:1-4:19)

a) On suffering
Now the author begins to explain the imperishability of the souls of the
Just. He affirms that for the righteous, sufferings are not punishments but
purification. Whereas for the wicked suffering is truly a punishment.

The church uses the following passage as part of the ritual for a burial
service or funeral mass.
The souls of the righteous are in the hand of God,
and no torment shall touch them.
They seemed, in the view of the foolish to
be dead;
and their passing away
was thought an affliction.
and their
going forth from us, utter destruction.
But they are in peace.
For if to others, indeed they seem punished,
yet is their hope full of immortality.
(3:1-4)
This is the first time in the bible that the word immortality occurs. It is a
huge leap in the understanding of the Jewish mind concerning the after
life. These righteous souls will not only enjoy the protection of God but they
will participate in the rule of their God by judging the nations.
They shall judge nations and rule over peoples,
and the Lord shall be their king forever.
- - -Because grace and mercy are with his
holy ones. (3:8-9)
On the other hand the wicked will not be blessed.
But the wicked shall receive a punishment
to match their thoughts. (3:10)
There is an implication in the authors wisdom that judgement follows death.
In the time of their judgement they shall shine and dart about as sparks
through stubble. (3:7)
For the wicked, things will not go well either for them or for their children or
their wives.
Their wives are foolish and their children wicked, accursed their brood.
(3:12)
b) On Childlessness
The traditional view was that children are a sign of Gods favour and sterility
a curse. 52.

The sage overturns this belief with the radical statement that the real fruit of
marriage is not children but virtue. Being well versed in the Words of Isaiah,
he draws his inspiration from Isa. Chp. 54. Then he proceeds to praise the
Eunuch who has led a good life. Again he looks to Isaiah for confirmation.
(Isa. Chp. 56:2-5)
Yes, blessed is she who childless and undefiled,
never knew transgression of the marriage bed;
for she shall bear fruit at the judgement of
souls.
So also the eunuch whose
hand wrought
no misdeed,
--For he shall be given fidelitys choice reward,
and a more gratifying heritage in the Lords temple. (3:1314)
For the eunuch, this is a remarkable change of status, for by law eunuchs
were never allowed to serve in the temple. (Lev. 21:17-20, Deut. 23:2)
For sinners or the wicked, their children will disappear even if they have a
long life or die abruptly.
But the children of adulterers (any sinner) will remain without issue, and the
progeny of an unlawful bed will disappear - -should they die abruptly, they
will have no hope
nor comfort in the day of scrutiny. (3:16
& 18)
Therefore, the author reiterates that it is better to be childless but renowned
for virtue than have many progeny if one is wicked.
Better is childlessness with virtue;
for immortal is the memory of virtue
acknowledged both by God and human
beings
- - -But the numerous
progeny of the wicked shall
be of
no avail. (4:1&3)
c) On Early Death
It was believed that an early death was a sign of Gods displeasure. But for
the sage this was an erroneous belief. Old age with virtue was held in high
esteem and this was generally true. However in the providence of God an
early death could be a blessing. It would save one from an impending

calamity. God may snatch the just from the earth before their time to protect
their virtue.
Again the sage draws on the work of the prophet Isaiah. (Isa. 57:1-2, 65:2023)
But the righteous one, though he die early,
shall be at rest.
For the age that is honourable comes not with
the passing of time,
- - - Having
become perfect in a short while,
he reached the fullness of a long career;
for his soul was pleasing to the Lord,
therefore he sped him out of the midst of
wickedness. 4:7-8, 13-14)
What then of the wicked? The righteous will condemn them.
And youth swiftly completed, will condemn the many years of the
unrighteous who have grown old. (4:16)
Their end will be ignominious.
And they shall afterward become dishonoured corpses,
- - -They shall be utterly laid waste
and their memory shall
perish. (4:19)
Their judgement day will not be unlike the judgement of Christians today.
Their sins will be revealed and if they have offended God greatly, the number
of their sins will convict them. This indicates that all our deeds are recorded.
It is a sobering thought even for God fearing people.
Fearful shall they come, at the counting up of
their sins,
and their lawless deeds shall convict
them to their face. (4:20)
Having been convicted by their own sins, the wicked will regret that they led
wrongful lives. They will be astounded to see that those whom they mocked
and oppressed among the righteous, now are counted among the holy
ones, the members of the heavenly courts.

His life we accounted madness,

- - - see how he is counted among the heavenly
beings;
how his lot is with the
holy ones. (5:4-5)
The just will receive a crown of honour.
Therefore they shall receive the splendid crown,
the beautiful diadem, from the hand of the Lord.
(5:16)
There is no mention of a bodily resurrection. The afterlife of the righteous is
in the realm of spirit beings.
After the crowning of the righteous,
There follows an apocalyptic description of the divine warriors destruction of
evil. First, he arms himself.
He shall take his zeal for armor
and arm creation to requite the enemy,
shall put on
righteousness for a breastplate,
wear sure judgement as a helmet,
shall take invincible holiness for a shield,
and sharpen his sudden
anger for a sword. (5:17-20)
This is all reminiscent of St. Pauls description of the armor of God that each
Christian must put on (Ephesians 6:11-17)
Then war is waged,
Well aimed bolts of lightning will go forth
and from the clouds will leap to the mark as from a
well drawn bow.
- - - The waters of the sea
will be enraged
and the
flooding rivers will overwhelm them,
a mighty wind will confront them
and winnow them like a tempest. (5:21-23)
Exhortation to seek Wisdom (Wis. 6:1-25)

The address is to earthly powers but the true audience is the co-religionists
of the author.
Give ear you who have power over multitudes
- - - Because authority was given you by the Lord
and sovereignty by the most High,
who shall probe
your works and scrutinize your counsels. (6:2-3)
God will judge all mankind, prince or pauper with impartiality.
For the ruler of all shows no partiality,
nor does he fear greatness,
because he himself made the great as well
as the small,
and provides for all
alike. (6:7)
Wisdom is readily found by those who search for her.
One who watches for her at dawn will not be disappointed,
for she will be found sitting at the gate. (6:14)
The city gates was where the elders sat each day to render justice to those
who have grievances or seek counsel. Then follows a literary device known
as Sorites. This is a series of statements in which the predicate of the first
becomes the subject of the next. St. Paul uses the same device in Romans
5:3-5 dealing with merit and hope.
For the first step in wisdom is an earnest
desire for discipline;
then, care for discipline is love of her
(wisdom)
love means the
keeping of her laws;
observe her laws is the basis of incorruptibility;
and incorruptibility- - -etc. (6:17-20)

to

The sage ends by exhortation to seeking wisdom by referring to the benefit

of having many who possess wisdom.
A multitude of the wise is the safety of the world, and a prudent king, the
stability of the people; (6:24)

Section II

Solomons Quest for Wisdom (Wis. 7:1-11:1)

The author identifies himself with Solomon. The relationship between

Solomon and Wisdom is set out as a model for all. Solomon describes himself
as a mortal like other men. His birth is normal. He does not claim divinity as
other kings may do.
I too am a mortal, the same as all the rest,
- - -And I too, when born, inhaled the common air
and fell upon the kindred
earth;
wailing, I
uttered that first sound common
to all.
- - -For no king has a different origin or birth;
one is the entry into life for all, and in one
same
way they leave it. (6:1, 3, 56)
Solomon prayed and Wisdom and riches came to him
Solomon preferred wisdom over power. However when he prayed for wisdom,
he was greatly surprised that riches and knowledge were granted him also.
Therefore I prayed, and prudence was given me;
- - -Yet all good things together came to me
with her, and countless
riches at her hands. (7:7&11)
Solomon wishes to share with his fellow men what he has learned from and
about wisdom.
For she is an unfailing treasure;
those who gain this treasure win the friendship
of God. (7:14)
God granted to Solomon extraordinary knowledge,
That I may know the structure of the universe
and the force of its elements. (7:17)
The elements according to the Greeks, were fire, water, air and earth.
But this infused knowledge was even more inclusive.

He learned,
Cycles of years, positions of stars,
natures of living things, tempers of beasts,
Powers of winds and thoughts of human
beings. (7:19-20)
Thoughts here refers to the process of reasoning and human deviousness.
All of this knowledge came to him through wisdom the servant of God.
Whatever is hidden or plain I learned,
for wisdom, the artisan of all, taught me. (7:22)
Concerning wisdom the author, speaking as though he is Solomon, says,
For she is a breath of the might of God
and a pure emanation of the glory of the Almighty. (7:25)
He praises her for her works,
Passing into holy souls from age to age,
she produces friends of God and prophets.
- - -For she is fairer than the sun
and surpasses every
constellation of the stars. (7:26&29)
Wisdom is the Source of Blessings
Solomon wished to have an intimate relationship with Wisdom. He knew
wisdom was esteemed by God.
I sought to take her for my bride
and was enamoured of her beauty.
She adds to nobility the splendor of
companionship
with God;
even the
ruler of all loved her. (8:2-3)
She taught Solomon the Cardinal Virtues.
She teaches moderation and prudence,
righteousness and fortitude,
and nothing in life is more useful than
these. (8:7)

Because of her origins, she knew the past and the future of the world and
mankind. For her riddles were not riddles and the wisdom of sages was plain
to her. She knows how eclipses, storms and earthquakes are generated and
in particular the events to come.
She knows the things of old and infers the things to come. She understands
the turns of phrases and the solution of riddles;
signs and wonders she knows in advance
and the outcome of times and
ages. (8:8)
Through Wisdom, Solomon would have great renown and the memories of
him, his utterances and works would be passed down through succeeding
generations.
Because of her, I have glory among the multitudes,
and esteem from the elders, though I am but a youth.
(8:10)
Because of her I shall have immortality
and leave to those after me an everlasting memory. (8:13)
The immortality referred to here is not the immortality of the soul but
simply his reputation for posterity. Though Solomon was of noble birth,
being the son of king David and a king in his own right, he recognizes that
wisdom does not come with royal lineage, but is purely a gift from God.
Now I was a well favoured child
and I came by noble nature;
- - -And knowing that I could not
otherwise
possess her
unless God gave it and
this too was prudence, to know whose gift she is (8:19&21)
Solomons Prayer for Wisdom
Solomon appeals to the promises made to the Patriarchs.
God of my ancestors, Lord of Mercy. (4:1)
He confesses his ignorance.
For I am your servant, the child of your maid servant, a man weak and short
lived, and lacking in comprehension of judgement and laws. (9:5)

He reminds God of the commission he received to build a temple. (1 Chron.

28:11-19)
You have bid me build a temple on your holy mountain a copy of the holy
Tabernacle which you have established from of old. (9:8)
Presumably a copy of one existing in heaven, although there is no evidence
for this.
He pleads for God to send him Wisdom.
Send her forth from your holy heavens, (4:10)
Because
For who knows Gods counsel
or who can conceive that the Lord intends
For the deliberations of mortals are
timid,
and uncertain our
plans,
For the
corruptible body burdens the soul
and the earthly tent weighs down the mind with
its many concerns. (9:13-15)
Wisdom Preserves Her Followers
The first one considered is Adam. No names are mentioned of those
preserved by wisdom, but the descriptions given make recognition easy. In
the case of the Fall, only Adam is listed. Eve does not get a mention at all.
She preserved the first formed father of all the world
- - -and raised him up after his fall.
(10:1)
Cain is called the unrighteous man. No mention is made of the Mark of
Cain, but according to Jewish legend in the book of Jubilees, his house fell
upon him and a stone killed him because he used a stone club to kill Abel.
But when an unrighteous man withdrew from her in his anger, he perished
through his fratricidal wrath. (10:3)
In quick succession Noah is indicated and Abraham. Then Lot is rescued from
the destruction of Sodom and Gomorrah.

She received a righteous man from among the wicked who were being
destroyed, when he fled as fire descended upon the Pentapolis. (10:6)
Some would question the righteousness of Lot. He is not really considered a
hero. The number of cities destroyed is increased to include not only Sodom
and Gomorrah, but also Admah, Zeboiim and Bela. This is the first time such
an inclusion is made.
There is a reference to
A strange fruit that never ripens. (10:7)
This fruit was Apparrently the apples of Sodom referred to by Josephus in
his Jewish War (Act.483-485) a fruit fit to be eaten but with a black powdery
interior. 53.
Jacob is listed as having fled Esau, and in so doing was given a vision of a
mystical ladder reaching up to the heaven. (Gen. 28:12-13) what is important
is that for the first time in the Old Testament a reference is made to the
Kingdom of God.
She, when a righteous man fled from his brothers
anger, guided him in right ways,
showed him the kingdom of God
and gave him
knowledge of holy things. (10:10)
Joseph the Son of Jacob, sold into slavery, was preserved by wisdom so that
God would bring good out of evil and further his divine plan for the formation
of a chosen people.
She did not abandon a righteous man
when he was sold.
- - -Until she brought him the scepter of royalty
and authority over his
oppressors. (10:13-14)
Finally Moses is guarded and guided by Wisdom in order to confront Pharoah
of Egypt and lead the Israelite nation to the Promised land. In this great
enterprise God was present to the people as the Shekinah, a pillar of cloud
by day and a column of fire by night. Here wisdom is equated with God.
She entered the soul of the Lords servant,
and withstood fearsome kings with signs

and wonders;
---Conducted them by a wondrous road,
became a shelter for them by day
a starry flame by night. (10:16-17)
In leaving Egypt, the Israelites were given articles of gold and silver and
clothes. (Ex.12:35)
Therefore the righteous despoiled the wicked. (10:20)
Section 3 The Special Providence of God during the Exodus (Wis. 11:2-19:22)
In the final stages of their wandering in the desert, the Israelites arrived at
Kadesh. There was no water for the people or their flocks. Moses was ordered
to strike a rock. This he did in anger. But water flowed out and Yahweh was
displeased with the behavior of Moses. (Num.20:6-12)
Water had been used by God to punish the Egyptians. All the streams and
wells turned to blood. In the desert, water was life saving for the Israelites.
when they thirsted, they called upon you
and water was given them from the sheer rock.
(11:4)
For the Egyptians,
Instead of a rivers perennial source,
troubled with impure blood.
As a rebuke to the decree for the
slaying of infants. (11:6-7)
The author embellishes the story of this plague by saying, that when the
Egyptians heard of the wondrous event at Kadesh, they recognized the
supremacy of the God of the Israelites. There is no proof to back this up.
For when they heard the cause of their own torments was a benefit to
others, they recognized the Lord. (11:13)
As a culture the Egyptians worshipped animals and insects e.g. snakes and
scarab beetles. For punishments God sent them swarms of insects and frogs.
These included gnats, fleas and locusts.

In return for their senseless wicked thoughts,

- - - You sent them swarms of dumb creatures for
vengeance. (11:15)
Now the author digresses somewhat from the Exodus and discusses Gods
mercy and his power. Despite the transgressions of the Egyptians and
Canaanites, he does obliterate them even though he could do so in an
instant. He has mercy on them and gives all of them a chance to repent,
because he governs with justice. His leniency is a sign of his love for his
creatures.
Indeed, before you the whole universe is like a
grain from a balance,
or a drop of morning dew come down
upon the earth. (11:22)
But you have mercy on all, because you can do all things;
and you overlook sins for the sake of repentance.
For you love all things that are
and
loathe nothing that you have made. (11:23-24)
With regard to the Canaanites, there is a long list of wicked deeds that they
perform and offend God.
Works of sorcery and impious sacrifices,
merciless murder of children,
devourers of human flesh,
initiates engaged in a blood ritual,
parents who took with their own hands
defenseless lives. (12:4-6)
Before the chosen people entered the promised land there was a vanguard of
hornets sent to disturb the inhabitants. (Ex. 23:28)
But even these you spared, since they were but mortals and send wasps as
fore runners of your army. (12:8)
But condemning them by degrees, you gave them space for repentance.
(12:10)
For they were a people accursed from the beginning. (12:11)

The Jews believed that the Canaanites were descendants of Ham and forever
cursed. (Gen.9:24-27)
But God does reserve punishment and display his might against those who
defy his divine authority.
For you show your might when the perfection of your power is disbelieved;
and in those who know you, you rebuke insolence.
(12:17)
Leaving aside those people who willfully disobey him, God is just towards his
creatures.
You judge with clemency,
and with lenience you govern us. (12:18)
Therefore to give us a lesson you punish our
enemies with measured deliberation. (12:22)
The author continues with his diatribe against the Egyptians, considering
them as senseless infants because of their animal worship. In the long run
they suffer the loss of their first born and their army.
taking for gods the worthless and disgusting among beasts,
being deceived like senseless infants.
- - -with this, their final condemnation came
upon them. (12:24&27)
This denigration of Egyptian culture is decidedly one-sided. No mention is
made of the frequent fall into idolatry of the Israelites. The Egyptians had a
form of writing and belief in the afterlife well in advance of the Hebrew race.
They were, by all accounts, a much more advanced civilization than the
Israelites.
The author digresses again.
He begins a listing and condemnation of a variety of Idols.
To start with, he mentions the Hellenistic tendency to see and worship the
things of nature. But in so doing they fail to see the hand of God behind all
those things. Truly, they cannot see the wood for the trees.
Who from the good things seen did not succeed in knowing the one who is
and from studying the works did not discern the artisan.
Instead either fire, or wind or the swift air, or the

circuit of the stars, or the mighty water, or the luminaries of heaven, the
governors of the world, they considered idols. (13:1-2)
For they search busily among his works,
but are distracted by what they see,
because the things seen are fair. (13:7)
The sage then considers the idols of cultures in general.
And in dead things are their hopes
- - -Gold and silver, the product of art and images of beasts,
or useless stone, the work of an ancient
hand. (13:10)
More specifically now he turns his polemic against the makers of wooden
idols. He concedes that carpenters produce useful items but then from scrap
wood carve out images even of humans. He then adorns them with red paint,
a common idea in ancient cultures and placing one such image in a suitable
sanctuary, he adores it and prays to it.
A carpenter may cut down a suitable tree
- - -and deftly plying his art produce,
something to fit for daily use,
- - -then the good
for nothing refuse from the remnants,
--he models with mindless skill and patterns it on the image of a human
being,
- - -when he has daubed it with red,
- - -he makes a fitting shrine for
it. (13:11, 13, 14&15)
When he prays to the image he has made,
he is not ashamed to address the thing without a soul, (13:17)
He entreats the dead thing for profit in his business or prays about
his goods, or marriage or children. (13:17)
The sailor on the wild seas is like the carpenter. He prays to a wooden image
for protection. Yet the boat that bears him is more useful than the image.
Again, one preparing for a voyage and about to traverse the wild waves,
Cries out to wood more unsound than
the boat that bears him. (14:1)

Yet it is because of a boat that the world was repeopled. We are all
descendants of Noah.
the hope of the universe who took refuge on a raft, left to the world a future
for the human family, under the guidance of your hand;
For blest is the wood through which
righteousness comes about;
but the handmade
idol is accursed, and its maker as well. (14:6-8)
In like manner, a father who has recently lost a child, in his grief, fashions an
image of the child who has died. In the course of time this image takes on
the meaning of a god stipulated for worship by law.
For a father afflicted with untimely mourning made an image of the child so
quickly taken from him .
- - -then in the course of time, the impious
practice gained strength and was observed as law. (14:15-16)
The same tradition can arise from the images made of a ruler or a king. In
order to please his leader, an artisan may use his skill to create a likeness of
the king that is admired by all. When the ruler dies, the image takes on a
greater significance.
And the masses, drawn by the charm of the
workmanship,
Soon took as an object of
worship the one who
shortly before was honoured as a human being. (14:20)
When people forsake the real God and worship man made idols, society
degenerates. This leads to,

And all is confusion blood and murder,

theft and guile,
corruption, faithlessness, turmoil,
perjury,
Disturbance of good people, neglect of gratitude,
besmirching of souls, unnatural

lust,
adultery and shamelessness. (14:25-26)

disorder in marriage,

When people swear false oaths to idols, they feel no shame. They realize
these images of wood and stone cannot punish them.
For their trust is in lifeless idols, they expect no harm when they have sworn
falsely. (14:29)
The true God on the other hand, shows his power and might in his mercy.
But you our God are good and true,
slow to anger, and governing all with mercy.
- - -and to know your
might is the root of immortality. (15:1&3)
When we obey God and avoid sin, we recognize the might and Justice of our
creator. This then is the first step in preparing for death and immortality.
The sage now progresses to the example of the works of a potter. In the
same manner as the carpenter who can make useful things and useless
idols, the potter makes useful and foolish things.
He fashions out of the same clay
both the vessels that serve for clean purposes
and their opposites, all alike;
- - -With misspent toil he molds
a meaningless god from the selfsame clay. (15:7&8)
He is unafraid of returning to the very clay from which he came, but
competes with goldsmiths and artisans using silver and bronze, to make
images of false gods. Which he then sells for a profit.
`For one must, he says, `make a profit in every way, be it even from evil.
(15:12)
The author returns to where he started his polemic against idols, by referring
to the practices, not of the Greeks, but of the Egyptians. He holds that the
Gods the Egyptians worshipped, were the less intelligent animals. He is
probably watching the Egyptians in Alexandria worshipping such animals as
crocodiles, serpents & scarab beetles.
Besides, they worship the most loathsome beasts as regards stupidity,
these are worse than the rest. For beasts are neither good looking nor

desirable they have escaped both the approval of God and his blessing.
(15:18-19)
God punished the Egyptians by sending from the heavens food that they
could not eat. Whereas from the same heavens he showered upon the
Israelites, quail and manna, for their sustenance.
Since the creatures sent to plague them were so loathsome. (16:3)
The Israelites were blessed but they did not have everything their own way.
They were by nature a `stiff necked and `rebellious people. For their
grumbling and murmuring against God and Moses, God sent a plague of
poisonous serpents into their camp when they were forced to go around
Edom in their journey through the wilderness. (Num. 21:4-9) Moses pleaded
for the people and God relented. Moses was commanded to fashion a bronze
image of a serpent and hang it on a pole. Those who looked upon the image
when bitten, were saved.
This was a serious event. However, the author glosses over the evil of
culummy uttered by the Jews and registers it as a temporary punishment to
bring the Israelites back to their covenantal relationship with God.
For when the dire venom of beasts came
upon them, and they were dying from the
bite of crooked serpents, your anger endured
not to the end
But as a warning for a short time they
were terrorized,
through they had a sign of
salvation, to remind them of the precept of your law.
For
the one who turned towards it was saved,
not by what was seen, but by you, the savior of all. (16:5-7)
The author recognizes the power of the Lord over life and death and the
limitations of human beings.
Human beings, however may kill another with malice,
but they cannot bring back the departed spirit,
or release the soul that death has
confined. (16:14)
A rain of Manna for Israel instead of the Plague of Storms for the Egyptians

The Egyptians were punished by God by wondrous downpours of rain and

hail. Lightning set fire to their corps but the area of the Israelites was left
untouched.
For the wicked who refused to know you
were punished by the might of your arm,
were pursued by unusual rains and
hailstorms
and unremitting
downpours,
and
were consumed by fire. (16:16)
In marked contrast to this calamity from heaven, the sage recounts the
miracle of the manna that fell on the Israelite camp for forty years. It had the
appearance of snow and ice. It melted at sunrise but if gathered and made
into cakes it was not destroyed by the cooking heat of the oven. It fell in the
evening with the dew. (Num. 11:8)
Instead of this you nourished your people
with food of Angels
and furnished them bread from heaven,
ready
to hand, untoiled for,
endowed
with all delights and conforming to every taste. (16:20)
Yet snow and ice withstood fire and were not melted. (16:22)
For what was not destroyed by fire,
melted when merely warmed by a momentary
sunbeam; (16:27)
Darkness afflicts the Egyptians while the Israelites have light.
When God imposed the ninth plague on the Egyptians, he deprived them of
light for three days. But in the region of the Israelites, day took its normal
course. (Exodus. 10:21-23)
By contrast, the Israelites in the desert were guarded and guided by the
pillar of fire. This was the manifestation of Gods presence among them.
Unlike the Egyptians, terrified by apparitions and sounds that drove them to
panic, no such phenomena affected the Israelites.
For when the lawless thought to enslave the holy nation, they themselves
lay shackled with darkness, fettered by the long night.

- - -For they, who supposed their

secret sins were hid
under the dark
veil of oblivion,
were
scattered in fearful trembling, terrified by apparitions,
- - -For crashing sounds on all sides terrified them,
and male phantoms with somber books
appeared. (17:2-4)
The night was pitch black. Neither the moon nor the stars could be seen.
Any attempt to light a fire ended in failure. They could not see their own
hands in front of their faces.
No fire had force enough to give light. (17:5)
For the Egyptians it was like being confined in a dark hole while the rest of
the world basked in sunlight.
For the whole world shone with brilliant light, and continued its works
without interruption. (17:20)
In the desert, the Shekinah provided light by night.
Instead of this, you furnished a flaming pillar a guide on the unknown way.
(18:3)
The sage considers again the decree of Pharoah to kill the Hebrew male
infants and in retaliation the Egyptians lost their firstborn.
When they determined to put to death the infants of the holy ones,
and when a single boy had been cast forth and then
saved, As a reproof you carried off a multitude of their children. (18:5)
On the night of the Passover of the angel of Death the chosen people
celebrated the first feast in honour of their deliverance.
For in secret the holy children of the good
were offering sacrifice
and carried out with one mind the divine
institution. (18:9)
Among the Egyptians, not only the ruling elite lost their firstborn but even
the lower classes also.

And the slave was smitten with the same retribution as the master;
even the commoner suffered the same as the king.
(18:11)
According to the author, the forewarning of this event occurred during the
three days of darkness. They were aware of an impending punishment for
their sins. It should be noted that there is no evidence for this in the
Pentateuch.
For the dreams that disturbed them had
proclaimed this beforehand,
lest they perish unaware of why they endured
such evil. (18:19)
In the desert, the Israelites murmured against Moses and Aaron after the
demise of Korah, Dathan and Abiram. (Num. 16:25-35). In his anger, God
sent a mysterious plague into the Israelite camp. Moses commanded Aaron
to run between the ranks of the people and offer incense on their behalf. And
the terrible disease stopped. (Num. 17:6-15)
For the blameless man hastened to be their champion, bearing the weapon
of his special office, prayer and propitiation of incense; He withstood wrath
and put a stop to the calamity. (18:21)
As symbols of his sacred office, Aaron was robed in priestly garments and
wore a breastplate embellished with twelve precious stones representing the
twelve tribes of Israel. On his head was a sacred turban and on the front of
his head price a plate of gold was fastened with the words, consecrated to
the Lord. (Ex.28:17-21, 36-39)
For on his full length robe was the whole world, and ancestral glories were
carved on the four rows of stones, and your grandeur was on the crown upon
his head. (18:24)
The sage digresses back from the desert to the Exodus event. He reminds his
co religionists of the pursuit by Pharoah and the crossing of the Red sea.
Here he portrays the event as a new creation.
For while they were engaged in funeral rites
- - -those whom they had driven out with entreaties they now
pursued as fugitives. (19:3)

For all creation in its several kinds

was being made over anew. (19:6)
The sage embellishes the crossing over by describing how land creatures e.g.
cattle and sheep became water creatures literally crossing what was a
sea and water creatures i.e. frogs invaded the houses of the Egyptians.
For land creatures were changed into water creatures,
and those that swam went over on land. (19:19)
Chapter 19 seems to have been a contrived literary device. In fact the last
section on the Exodus, chapters 16 to 19, while a reminder to the Jews in
Alexandria of the powerful Exodus event, is really just a form of balance to
the early section on wisdom, chapters 1 to 11. The author could have
compressed the Exodus event into a single chapter. But we have what he
composed, long & tedious though it may be, as a single book.

The Wisdom of Ben Sira. (Ecclesiasticus)

The Wisdom of Jesus Ben Sira or the Book of Sirach is the only biblical book
that identifies the author. The word Sirach is a shortened form of the Greek
word Sirachides. It was the grandson of Sira who translated his
grandfathers book from Hebrew to Greek. In the Latin church the book was
called Liber Ecclesiasticus, literally the Book of the Church, This was due
to its frequent use in the early church.
Because it was interested in the cult of the temple and denied the
resurrection, the first century A.D. Rabbis in Palestine probably rejected it as
part of the Hebrew scriptures. These were probably Sadducees as opposed to
the Pharisees. The end result is that the book is considered Deutero
Canonical by Catholics and Apocraphal by the 16th Cent. Protestant
Reformers. The Sadducees were doctors of the law who denied the
resurrection. The Pharisees on the other hand, being non priestly in the main,
believed whole heartedly in the Resurrection. They would have seen the work
as learning towards their opponents the Sadducees.

It was composed in Hebrew by one author, Yeshua (Jesus), Son of Eleazer,

Son of Sira. (50:27) in the early years of the second century B.C and
completed around 175 B.C. The translation from Hebrew was completed by
the authors grandson after 117 B.C.
It seems clear that his object (Ben Sira) was to show the Jews of his day that
real wisdom was to be found in the traditions of Israel and not in the godless
Greek philosophy of the day. 54.
The book is believed to have been composed in Jerusalem and has then a
similar motivation as the Book of Wisdom composed by an unknown Sage
in Alexandria, 150 years later, (50 BC), who also lamented the pervading
influence of Hellenism.
Some other features of the Book

Ben Sira warned against trying to live according to the standards of

both Judaism and Hellenism.
He claimed that true Wisdom belonged only to Israel.
The work resembles the Book of Proverbs.
By the use of maxims and proverbs it aimed to inculcate moral
guidance in the Jews.
Just as in the book of Proverbs, Wisdom is personified, and Wisdom
searches for a place to dwell.
The statements against women in general are quite harsh. They seem
to lack balance.
The book influenced some Christian writings e.g. the letter of St.
James. Both address questions such as pride, humility, rich, poor and
true Wisdom.
For Ben Sira, death is a state of nothingness that cannot be altered by
sorrowful mourning.
The subjects mentioned by Ben Sira seem to be haphazardly arranged.
There is no systematic plan with regard to the composition of themes.
The book is basically a compilation of class notes that Ben Sira
accumulated over many years of teaching. 55
We are not told the name of the grandson who diligently translated the
work in the late 2nd Century B.C.

The Foreword
This is not really part of the book. However because of it, we have a good
understanding of the author Ben Sira.

My grandfather Jesus, who had long devoted himself to the study of the law,
the prophets, and the rest of the books of our ancestors, and had acquired
great familiarity with them, was moved to write something himself regarding
instruction and wisdom.
His grandson translated the work from Hebrew to Greek. He says
I arrived in Egypt in the thirty-eighth year of the reign of king Euergetes. - During this time I applied my skill for many sleepless hours to complete the
book and publish it for those living abroad who wish to acquire learning and
are disposed to live their lives according to the law.
King Euergetes, who can only be Ptolemy VII Physcon (146-117 BC). Hence
the year would be 132 B.C. The grandson made the Greek translation in the
following years and published it after the death of Euergetes in 117. 56
This foreward then, has useful information for the dating of the book. If we
back track two generations, that of the grandson and that of the
grandfather, allowing 40 years for a generation, we arrive at an approximate
date for the books composition to be around 180-175 BC.
The Origin of Wisdom
In line with the book of Proverbs, Ben Sira describes Wisdom as the first of
Gods creations.
Before all things wisdom was created;
and prudent understanding, from eternity. (1:4)
When God created Wisdom he lavished wisdom upon all his other works
but especially on those he foresaw would love him.
It is he who created her,
saw and measured her,
poured her forth upon all his works
upon every living thing according
to his bounty,
lavished upon those
who love him. (1:9-10)
What then is the beginning of Wisdom for every individual?
It is the fear of the Lord.
The beginning of Wisdom is to fear the Lord. (1:14)

This fear of the Lord is awe and reverence for God. One recognizes ones true
status as that of Creature. The gap between creature and Creator is
enormous. It inspires profound humility.
What does this fear of the Lord bring to the individual?
The fear of the Lord drives away sins; (1:21)
We do this by keeping the commandments and disciplining ourselves. Above
all we must practice genuine humility.
Do not exalt yourself lest you fall
and bring dishonor upon yourself;
For then the Lord will reveal your secrets
and cast you down in the midst
of the assembly. (1:30)
Wisdom brings blessings.

Granaries full of produce. (1:17)

Peace and perfect health. (1:18)
Knowledge and full understanding. (1:19)
Glory. (1:19)
Long life. (1:20)
Turns back anger. (1:21)
Grants patience. (1:23)
Cheerfulness. (1:23)
Faithfulness and humility. (1:27)

Trust in God
Ben Sira believed that patience during trials and faithful trust in God will
bring the benefits of Gods mercy and lasting joy. He warns that those who
wish to serve the Lord must prepare themselves for trials. God uses trials to
prove ones mettle, ones sincerity.
My child, when you come to serve the Lord
prepare yourself for trials,
- - -For in fire gold is tested,

and the chosen, in the

crucible of humiliation. (2:1&5)
The sage disparages those who are faint hearted and compromise their
beliefs with those of Hellenism.
Woe to the timid hearts and drooping hands,
to the sinner who walks a double path!
Woe to the faint of heart! For they do not trust,
and therefore have no
shelter. (2:12-13)
It is far better to be judged by God than by men. With God there is
compassion and mercy. With men there can often be great injustice.
Let us fall into the hands of the Lord
and not into the hands of mortals. (2:18)
Responsibility towards Parents
After God, we are to obey our parents. This was an important part of the
Israelite code of ethics. To do so was to bring long life and blessings.
Those who honour their father atone for sins, they store up riches who
respect their mother. (3:3-4)
The elderly deserve respect.
Even if his mind fails, be considerate to him, do not revile him because you
are in your prime. (3:13)
Concerning humility.
In matters that are beyond you do not meddle, when you have been shown
more than you can understand. (3:23)

Alms for the Poor

As water quenches a flaming fire,
so alms giving atones for sins. (3:30)
A beggars request do not reject;
do not turn your face away from the poor. (4:4)

Give a hearing to the poor,

and return their greeting with deference. (4:8)
The Rewards of Wisdom
Those who love her love life;
those who seek her out wins the Lords favour. (4:12)
Whoever obeys me will judge nations;
whoever listens to me will dwell in my inmost chambers.
(4:15)
I will walk with them in disguise,
and at first I will test them with trials.
- - -when their hearts are fully with me,
then I will set them on the
straight path.
And reveal my
secrets to them. (4:17-18)
Sincerity and Truth
Do not refrain from speaking at the proper time,
and do not hide your wisdom. (4:23)
Even to the death, fight for what is right,
and the Lord will do battle for you. (4:28)
In the authors day many Jews were inclined to give up their faith for the
Greek way of life. Hence the warning to remain steadfast, even to the death.
Against presumption
To presume Gods mercy is to invite disaster.
Do not be so confident of forgiveness
that you add sin upon sin.
Do not say, `His mercy is great;
my many sins he will forgive. (5:5-6)
Abuse of the Tongue
Be swift to hear
but slow to answer.
If you can, answer your neighbor;

if not, place your hand over your

mouth. (5:11-12)
True Friendship
Pleasant speech multiplies friends,
and gracious lips friendly greetings. (6:5)
Others are friends, table companions,
but they cannot be found in time of affliction. (6:10)
Faithful friends are a sturdy shelter;
whoever finds one finds a treasure. (6:14)
Blessings of Wisdom
Bend your shoulders and carry her
and do not be irked at her bonds. (6:25)
Jesus used images such as burden and yoke to describe the life of his
followers. If we take them upon us, surprisingly, we will find them light. The
same occurs with accepting the discipline that is wisdom.
Inquire and search, seek and find;
when you get hold of her, do not let her go. (6:27)
To find wisdom, one must obey the commandments.
Reflect on the law of the Most High,
and let his commandments be your constant study. (6:37)
Conduct Towards God and Neighbour
Do not seek to become a judge
if you do not have the strength to root out crime,
lest you show fear in the presence of the
prominent and mar your integrity. (7:6)
The evils that a weak judge can commit in court are many. Allowing false
witness; accepting a bribe; showing partiality to the rich; denying the rights
of the poor.
When one prays to God,
Do not be impatient in prayer. (7:10

Because all prayers are heard but God may for the better good, not grant
ones request.
Do not hate hard work;
work was assigned by God. (7:15)
Mankind was made for work. it is part of the human condition.
Family Life
Do not reject a sensible wife
a gracious wife is more precious than pearls. (7:19)
It is unusual to have Ben Sira speak well of a women. His normal comments
concerning women are abusive and appalling.
Love wise servants as yourself;
do not refuse them freedom. (7:21)
The Torah insists that Hebrew slaves are to be released after six years of
service. (Ex.21:2,Deut.15:12-15) the same did not apply to foreign slaves.
Ben SIra reminds his co religionists of their duty to honour their parents.
With your whole heart honour your father;
your Mothers birth pangs do not forget.
Remember of these parents you were
born;
what can you give them for
all they gave you? (7:27-28)
One of the works of mercy is to visit the sick. The sage encourages this
practice.
Do not hesitate to visit the sick,
because for such things you will be loved. (7:35)
He finishes this chapter by exhorting his readers to remember the time of
their departure. It is a welcome incentive to moral behavior.
In whatever you do, remember your last days,
and you will never sin. (7:36)

Prudence in dealing with Others

Wealth can turn peoples minds.

For gold has unsettled many,
and wealth perverts the character of princes. (8:2)
We all grow old, hopefully, so
Do not insult one who is old
for some of us will also grow old. (8:6)
Wisdom is handed down from generation to generation.
Do not reject the tradition of the elders
which they have heard from their ancestors. (8:9)
Be careful about expressing ones inmost thoughts and feelings.
Open your heart to no one,
do not banish your happiness. (8:19)
Concerning Women
Women in entertainment can be a trap.
Do not dally with a singer,
lest you be captivated by her charms. (9:4)
Men are easily attracted to a well proportioned woman.
Avert your eyes from a shapely woman;
do not gaze on beauty that is not yours
through womans beauty many have
been ruined. (9:8)
In the choice of Friends
Do not abandon old friends
new ones cannot equal them. (9:10)
Keep away from those who have power to kill. (9:13)
Take the righteous for your table companions;
and let your glory be in the fear of God. (9:16)
On Rulers

Sovereignty over the earth is in the hand of God,

who appoints the right person for the right time. (10:4)
But the uncertainty of life leaves no room for pride.
A slight illness the doctor jests;
a king today tomorrow he is dead. (10:10)
The words that follow form part of the Blessed Mothers Magnificat. (Luke
1:52)
God overturns the thrones of the proud,
and enthrones the lowly in their place. (10:14)
The prince, the ruler, the judge are in honour;
but none is greater than the one who fears God. (10:24)
Humility is an important virtue. In essence it is truthfulness. One should not
be ashamed to speak the truth. In the same way one must be honest in ones
appraisal of oneself be he Prince or pauper. The honest person has good self
esteem.
My son, with humility have self esteem;
and give yourself the esteem you deserve. (10:28)
The sage warns his co religionists against judging people by their
appearance.
Do not praise anyone for good looks;
or despise anyone because of appearance. (11:2)
The work of God and his ways are inscrutable. The providence of God is
beyond our comprehension.
For strange are the deeds of the Lord,
hidden from mortals his work. (11:4)
God governs the lives of men and women in mysterious ways.
Moderation and Patience
It is a wise dictum to listen carefully to others before making a comment.
Before listening, do not say a word,
interrupt no one in the midst of speaking. (11:8)

All that happens to us comes from God. He permits both good and evil for
our benefit.
good and evil, life and death,
poverty and riches all are from the Lord. (11:14)
In Lukes gospel (12:16-21), Jesus speaks a parable concerning a foolish rich
man, whose abundance is so great, that he contemplates building a larger
barn to hold all his harvest. But that night he will die and be called before the
divine tribunal.
When they say: `I have found rest,
now I will feast on my goods
They do not know how long it will be
till they die and leave them to
others. (11:19)
Ben Sira did not believe in the afterlife as we know it, but on a number of
occasions he refers to Gods judgement at the end of ones life. He believed
in the Jewish concept of retribution. In a way that is not explained, the
righteous will be blessed and the wicked punished.
For it is easy for the Lord on the day of death
to repay mortals according to their conduct. (11:26)
Care in Choosing Ones Friends
This is a favourite topic for Ben Sira. He warns us to be careful in choosing
our companions. People we take to be friends can turn out to be our
enemies. He has a very negative view of people, in marked contrast to Jesus,
who exhorts us to
love our enemies and do good to them.
In prosperity we cannot know our friends;
in adversity an enemy will not remain concealed.
When one is successful even an
enemy is friendly;
but in adversity
even a friend disappears. (12:8-9)
Never trust your enemies,
- - -Do not let them sit at your right hand,
or they will demand your seat.
(12:10&12)

If evil comes upon you, you will find them at hand, pretending to help, they
will trip you up. (12:17)
It is clear that during his life Ben Sira met many disappointments in his
relations with others.
The Rich and the Poor
Ben Sira lived in a society with two clear classes of people the rich and the
poor. He is not favourable to the rich. Perhaps his life experience has taught
him to be wary of the rich. He does not recommend the mixing of the two
classes.
Do not lift a weight too heavy for you,
or associate with anyone wealthier than you.
How can a clay pot go with the metal cauldron?
When they knock together, the
pot will be smashed. (13:2)
It is better to keep to ones own kind.
Every living being keeps close to its own kind; and people associate with
their own kind. (13:16)
The English have a similar proverb.
Birds of a feather stick together.
The great disparity between the rich and the poor is seen when both speak
at a public assembly.
When the rich speak they have many supporters; though what they say is
repugnant, it wins approval. When the poor speak, people say, `Come, come,
speak up. Though they are talking sense, `they get no hearing. (13:23)
Despite his diatribe against the rich, Ben Sira does concede that wealth justly
acquired is not evil.
Wealth is good where there is no sin. (13:24)
The Proper use of Wealth
Misers are avaricious people who deny themselves of happiness with their
wealth and do not share with others.

None are worse than those who are stingy with themselves;
they punish their own avarice.
- - -Misers are evil people, they turn away
and disregard others. (14:6&8)
Ben Sira advises his relatives to enjoy their wealth and share it with others.
This is in marked contrast to the behavior of Moses.
My Son, if you have the means, treat yourself well, and enjoy life as best
you can. (14:11)
before you die, be good to your friends;
give them a share in what you possess. (14:13)
The search for Wisdom
This is a noble cause and requires determination from the one who seeks.
Happy those who meditate on Wisdom.
And fix their gaze on knowledge.
- - -who pitch their tent beside her,
and dwell in a good place;
who build their
nest in her leaves,
and lodge in her branches. (14:20, 25-26)
If a person studies the Law the Torah), that person will find Wisdom.
She will meet him like a mother;
like a young bride she will receive him,
she will feed him with the bread of learning,
and give him the water of understanding
to drink. (15:2-3)
She will exalt him above his neighbours,
and in the assembly she will make him eloquent. (15:5)
By contrast, the wicked will not find Wisdom.
The worthless will not attain her,
and the haughty will not behold her. (15:7)
Free Will

This is an important human attribute. It makes mankind responsible for his

actions.
God in the beginning created human beings.
And made them subject to their own free choice. (15:14)
Moses presented the people with two choices. Pursue good or pursue evil.
(Deut. 30:15-20)
Before everyone are life and death,
whichever they choose will be given to them.
(15:17)

God Punishes Sinners

For Ben Sira it is better to have no children at all rather than have many who
are rebellious. Having no children was a great shame for the Israelites. It
showed Gods disfavor with the couple so afflicted.
For one can be better than a thousand
rather the childless than have impious children. (16:3)
God destroyed the sinful people in the time of Noah and did not tolerate the
rebellious angels when they refused to obey him.
He did not forgive the princes of old
who rebelled long ago in their might. (16:7)
God is merciful to those who repent but he is also a God of justice.
He remits and forgives, but also pours out wrath.
Great as his mercy is his punishment;
he judges people, each according to his
deeds. (16:11-12)
All the cosmos is subject to God.
Look the heavens and the highest heavens,
the abyss and the earth tremble at his visitation.
(16:18)
Some people have the foolish notion that if they sin in secret, God will not
see them.

If I sin, no eye will see me;

if all in secret, I act deceitfully, who is to know? (16:21)
Gods wisdom is seen in Creation
All that God creates is good. He establishes laws for the worlds governance
and sets all things in their assigned place.
When at the first God created his works and as he made them, assigned
their tasks. (16:26)
The Lord created human beings from the earth, and makes them return to
earth again. A limited number of days he gave them, but granted them
authority over everything on earth. (17:1-2)
With knowledge and understanding he filled them;
good and evil he showed them.
- - -an everlasting covenant he made with
them and his commandments he revealed to them. (17:7&12)
Over every nation he appointed a ruler,
but Israel is the Lords own portion. (17:17)
It is possible that ruler refers to civil authority but there is another
interpretation that refers to the guardian spirits (Angels) assigned to watch
over each individual nation. Israel however, is the beloved of God alone.
In his wisdom God provides for the sinner.
But to the penitent he provides a way back and encourages those who are
losing hope. (17:24)
According to Ben Sira and the thinking of his day, the dead in Sheol cannot
glorify God only the living can do that.
The dead can no more give praise than those
who have never lived;
they who are alive and well glorify the Lord.
(17:28)
The Divine Power
This is a mystery to us.

He who lives forever created the whole universe;

the Lord alone is just. (18:1)
No one can lessen, increase, or fathom the wonders of the Lord. (18:6)
Because humans are short lived, God is merciful to them. Death is inevitable,
but it comes as a shock to them.
that is why the Lord is patient with them and pours out his mercy on them.
He sees and understands that their death is wretched. (18:11-12)
Mans compassion is limited to those around him, but God is compassionate
to all. He is particularly compassionate to those who obey his laws.
Their compassion is for their neighbor,
but the Lords compassion reaches all flesh;
- - -He has compassion on those who
accept his discipline, who are eager for his precepts. (18:13&14)
On Prudence in gift giving and Vows
The words that accompany a gift can either enhance it or spoil it. How one
gives a gift is often more significant than the gift itself.
My child add no reproach to your charity,
or spoil any gift by harsh words. (18:15)
Let nothing prevent the prompt payment of
your vows;
do not wait until death to fulfill them. (18:22)
Self Control
Giving in to carnal pleasures can expose one to contempt and financial loss.
Over indulgence shows a foolish mind. All things in moderation.
Do not let your passions be your guide,
but keep your desires in check. (18:30)
Take no pleasure in too much luxury
which brings on poverty redoubled. (18:32)
Wine and women make the heart lustful,
and the companion of prostitutes become reckless. (19:2)
The proper Use of Speech

Admonish your friend he may not have done it; and if he did, that he may
not do it again. (19:13)
If people gossip about your friend do not believe every word. Sometimes
though, everyone can make a mistake in speech. Be forgiving.
do not believe every story.
Then too, a person can slip and not mean it;
who has not sinned with
his tongue. (19:15-16)
How to recognize true Wisdom
For Ben Sira, one of his constant pieces of advice was that Wisdom = the
Fear of the Lord. In this genuine reverence for the Lord there is no
deceitfulness. It is better to be thought simple; than to be considered
intelligent but a breaker of the law.
Better are the God fearing who have little understanding than those of great
intelligence who violate `the Law. (19:24)
In meeting new people, first impressions can be lasting ones.
People are known by their appearance;
the sensible are recognized as such when first met.
Ones attire, hearty laughter, and gait
proclaim him for what he is. (19:29, 30)
Timing ones Speech
Speech is more useful if it is in the form of advice given at the right time.
The wise remain silent till the right time comes, but a boasting fool misses
the proper time. (20:7)
Ben Sira digresses here and mentions a number of paradoxes. What seems a
loss can turn out to be useful and profitable. Sometimes people who think
what they have bought is a bargain, find out that the purchase is useless and
they end up having to spend a lot more to get what they really need.
There is misfortune that brings success;
and there is gain that turns into a loss.
There is one who buys much for little,

but pays for it seven

times over. (20:9&12)
The sage makes a strange statement about being poor.
There is a person whose poverty prevents him from sinning. (20:21)
If one is poor then that person will not be involved in shady illegal deals. He
cannot offer bribes. Bribes can hide the truth and get one to turn a blind
eye.
Favours and gifts blind the eyes;
like a muzzle over the mouth they silence reproofs.
(20:29)
If one can improve a situation by speaking wisely, he should do so. On the
other hand, silence may prevent one from saying something foolish.
better are those who hide their folly
than those who hide their wisdom. (20:31)

Dangers from Sin

Ben Sira advises,
Flee from sin as from a serpent. (21:2)
Because,
all lawlessness is like a two edged sword;
when it cuts, there is no healing. (21:3)
The contrast between the Wise and the Foolish
A fools mind is like a broken jar
it cannot hold any knowledge at all. (21:14)
Whereas for the wise,
Like a gold ornament is education to the wise,
like a bracelet on the right arm. (21:21)
A fool steps boldly into a house,
while the well bred are slow to make an entrance. (21:22)

Mourning for the dead, seven days but for the wicked fool, a whole lifetime.
(22:12)
This was the Israelite custom. Seven days or mourning for a deceased
relative.
It was easier to bear the burden of heavy weights than put up with fools.
Sand, salt and iron weight are easier to bear than the stupid person.
(22:15)
An intelligent person by contrast weighs carefully what he needs to do.
So the mind firmly resolved after careful deliberation, will not be afraid at
any time. (22:16)
Preserving Friendships.
Disputes can harm friendships. Friends will at times disagree, but they can
be reconciled.
Should you draw a sword against a friend,
do not despair, for it can be undone. (22:21)
He finished this section with a prayer to ask Gods help against sins of the
tongue.
who will set a guard over my mouth,
an effective seal on my lips,
that I may not fail through them,
and my tongue may not
destroy me. (22:27)
Proper use of the Tongue
Ben Sira warns against using Gods name as a witness to oaths.
Do not accustom your mouth to oaths,
or habitually utter the Holy Name.
- - So one who swears continually by the Holy
Name will never remain free
from sin. (23:9-10)
In the same way rude talk was to be avoided.

Do not accustom your mouth to coarse talk,

for it involves sinful speech. (23:13)
Sins of the Flesh
The sage gives three categories of sexual misbehavior that are anathemaunrestrained sexual desires, incest and adultery.
Two types of people multiply sins,
and a third draws down wrath;
Burning passion is like a blazing fire,
not to be quenched till it burns
itself out,
one unchaste with
his kindred
- - -The man
who dishonours his marriage bed. (23:16-17)
God sees it all.
The one who knows all things before they exist still knows them all after
they are made. (23:20)
Ben Sira then proceeds to denigrate women for adulterous unions.
So it is with the woman unfaithful to her husband, who offers him an heir by
another man. (23:27)
The children of such a women were never accepted by the Israelite
community. They were considered illegitimate. Surprisingly, by Ben Siras
time, the penalty of death by stoning for adultery seems to have been
mitigated. He denigrates the woman taken in adultery, but fails to make any
comment against the womans male partner.
Such a woman will be dragged before the assembly, and her punishment
will extend to her children. (23:24)
In Praise of Wisdom
The origin of Wisdom is from God.
From the mouth of the Most High I came forth,
and covered the earth like a mist. (24:3)
Before all ages, from the beginning he created me, and through all the ages
I shall not cease to be. (24:9)

Wisdom is personified as in the book of Proverbs. She is eternal and finds her
lodging in Israel.
I struck root among the glorious people,
in the portion of the Lord his heritage. (24:12)
She is deeper in thought than the sea and the great abyss.
For deeper than the sea are her thoughts,
and her counsels, than the great abyss. (24:29)
Because of Wisdom, Ben Sira will bring his teachings to the world.
Again I will make my teachings shine forth
like the dawn;
I will spread their brightness afar off.
(24:33)
Those who are worthy of Praise
Ben Sira leaves his praise of Wisdom and now presents a series of numerical
poems.
With three things I am delighted,
for they are pleasing to the Lord and to human beings:
harmony among relatives, friendship
among neighbours,
and a wife and a
husband living happily together. (25:1)
He considers wisdom appropriate in the aged.
The crown of the elderly, wide experience;
their glory, the fear of the Lord. (25:6)
Ben Sira then proceeds to list his ten Beatitudes.
Here is a sample.
The man who finds joy in his children. (25:7
Happy the man who lives with a sensible woman,
and the one who does not plow with an ox and a
donkey combined. (25:8)
(This is a reference to a man married to two incompatible women.)

Finally he says: Fear of the Lord surpasses all else;

to whom can we compare the one who has it? (25:11)
Now he makes a series of harsh statements against women in general that
are extremely unfair and one sided. However its reflects the kind of
instruction young Jewish men received during Ben Siras time.
There is hardly an evil like that in a woman;
may she fall to the lot of the sinner. (25:19)
With a woman sin had a beginning,
and because of her we all die.
This reference to Genesis chapter 3 places the blame for mans downfall on
Eve, but the real responsibility lies in the foolishness of Adam. St. Paul
recognizes the origin of the fall in the disobedience of Adam.
Therefore, sin entered the world through one man and through sin death,
and later on death spread to all humankind, because all sinned. (Rom. 5:12)
Having castigated women in general, in the very next chapter he praises the
virtues of the good wife.
Happy the husband of a good wife;
the number of his days will be doubled. (26:1)
Whether rich or poor, his heart is content,
a smile ever on his face. (26:4)
He is aware how women have a penchant for chatter and gossip, so he praise
the quiet wife.
A silent wife is a gift from the Lord;
nothing is worth more than her self discipline. (26:14)
He continues in his uncharacteristic praise of a beautiful woman, comparing
her with the sun.
The sun rising in the Lords heavens the beauty of a good wife in her well ordered home.
(26:16)

However, her beauty is only in terms of the good that she can bring her
husband by a well kept household.
Dangers to Integrity and Friendship
For the sake of profit many sin,
and the struggle for wealth blinds the eyes. (27:1)
The big weakness of any market system is the profit motive. Men, being
what they are, easily fall into the trap of greed.
When people speak they disclose the workings of their minds.
The fruit of a tree shows the care it has had;
so speech discloses the bent of a persons heart.
(27:6)
Like minded people converse together.
Birds nest with their own kind. (27:9)
The discourses of the godly are marked with wisdom but the conversations of
the foolish with rough language and quarrels.
The conversation of the godly is always wisdom,
but the fool changes like the moon.
- - -their oath filled talk makes the hair stand
on end. (27:11&14)
The betrayal of a confidence through indiscretion and tactlessness, destroys
friendship. People who can keep secrets are people of integrity.
Whoever betrays a secret destroys confidence,
and will never find a congenial friend. (27:16)
For a wound can be bandaged, and an
insult forgiven,
but whoever betrays secrets does hopeless damage.
(27:21)
When the righteous fall, those who rejoice in their misfortune will find
themselves afflicted also before they die.
Those who rejoice in the downfall of the godly will be caught in a snare, and
pain will consume them before they die. (27:29)

Forgiveness not Vengeance

There are important Christian sentiments put forward by the sage with
regard to offences given by, or given to ones neighbours.
Forgive your neighbor the wrong done to you;
then when you pray, your own sins will be forgiven. (28:2)
Does anyone nourish anger against another and expect healing from the
Lord. (28:3)
Remember the commandments and do not be angry with your neighbor,
remember the covenant of the Most High and
overlook faults. (28:7)
The Evil Tongue
People who gossip or lie, destroy domestic peace. Meddling in the affairs of
others is just as bad.
Cursed be gossips and the double tongued,
for they destroy the peace of many.
A meddlesome tongue subverts
many, and
makes them
refugees among peoples.
It destroys strong cities, and overthrows the
houses of the great. (28:13-14)
St. James warns us of the power of the tongue to ignite a great conflagration.
(Jas. 3:5) Here, Ben Sira gives it the force to break bones and destroy people.
A blow from a whip raises a welt,
but a blow from the tongue will break bones.
Many have fallen by the edge of the
sword,
but not as many
as by the tongue. (28:17-18)

Loans, Alms and Surety

When someone in need asks for financial help we should be open to lend. If
we have lent from another then we must be prompt to repay on the due
date. Lending or borrowing should both be done with caution.
Lend to your neighbor in his time of need,
and pay back your neighbor in time. (29:2)
Many borrowers ask for a loan
and cause trouble for those who help them. (29:4)
Many refuse to lend, not out of meaness,
but from fear of being cheated needlessly. (29:7)
However, wherever possible give when asked.
But with those in humble circumstances be patient;
do not keep them waiting for your alms. (29:8)
When going guarantor a neighbor, again the sage warns that one should be
cautious.
Going surety has ruined many who were prosperous
and tossed them about like waves of the sea. (29:18)
Help your neighbor according to your means
but take care lest you fall yourself. (29:20)
Frugality and Contentment
Ben Sira is a believer in simple living. He advocates that people be content
with what they have and not desire great wealth. Contentment is a rare
virtue. It prevents irrational greed.
Better is the life of the poor under the shadow of their own roof, than
sumptuous banquets among strangers. Whether little or much, be content
with what you have; then you will hear no reproach as a parasite. (29:2223)
In this context, parasites are freeloaders.
The Training of Children
Sound discipline and careful education of children correct self indulgence and
stubbornness.

Whoever loves a son will chastise him often,

that he may be his joy when he grows up. (30:1
When a man dies, if he has loved and trained well his son then,
Against his enemies he has left an avenger,
and one to repay his friends with kindness. (30:6)
On the other hand,
Whoever spoils a son will have wounds to bandage,
and will suffer heartache at every cry. (30:7)
Health and cheerfulness
Ben Sira considers health of mind and body and joy as more precious than
wealth.
Better the poor in vigorous health
than the rich with bodily ills.
No riches are greater than a healthy body;
and no happiness than a
joyful heart. (30:14&16)
Those people, anxious concerning themselves and their possessions are
never at peace. By contrast, the joyful person prolongs his or her own life.
Gladness of heart is the very life of a person,
and cheerfulness prolongs his days. (30:22)
Resentment and anger lead to ill health. To carry grudges is a recipe for
disaster.
drive resentment far away from you;
For grief has killed many,
and
nothing is to be gained from resentment.
Envy and anger shorten ones days,
and anxiety brings on premature old
age. (30:23-24)
Riches
Solicitude for preserving ones wealth disturbs ones peace of mind and ones
sleep.

Wakefulness over wealth wastes away the flesh,

and anxiety over it drives away sleep. (31:1)
The person who loves money, will become a slave to it.
Whoever pursues money will be led astray by it. (31:3)
Those rich people who are detached from their wealth are worthy of praise.
Happy the rich person found without fault,
who does not turn aside after wealth. (31:8)
So his good fortune is secure, and the assembly
will recount his praises. (31:11)
Table Etiquette
Those who observe proper manners by being moderate in eating and
drinking at a banquet are appreciated by the host and the other people at
the table.
Eat like anyone else, what is set before you,
but do not eat greedily, lest you be despised.
Be the first to stop, as befits good manners;
and do not gorge
yourself, lest you give offense. (31:16-17)
Overeating causes indigestion and sleeplessness, whereas moderate eating
makes for a good nights rest and a clear mind on waking.
Moderate eating ensures sound slumber and a clear mind on rising the next
day. (31:20)
Ben Sira is appreciative of good wine, but insists it should be taken in
moderation. He has no doubt seen among his countrymen the effects of
intoxication.
Let not wine be the proof of your strength,
for wine has been the ruin of many. (31:25)
Wine is very life to anyone if taken in moderation. (31:27)
Joy of heart, good cheer, and delight is wine enough,
drunk at the proper time. (31:28)

Under normal circumstances wine is drunk at supper time or when the days
work is done. Not in the morning.
At a banquet, when there is entertainment, one should refrain from speaking,
lest the program be affected. This is true even if one is old and has the right
to pass on his observations. As for the young, they should be reticent and
speak only when spoken to.
You who are older, it is your right to speak, but temper your knowledge and
do not interrupt the singing. - - -do not display your wisdom at the wrong
time. (32:3-4)
Speak young man, only when necessary. (32:7)
To both the old and the young, brevity in speech is appreciated by all. Long
winded talk and explanations bore the listeners.
Be brief, say much in few words;
be knowledgeable and yet quiet. (32:8)
A well mannered guest will leave at an appropriate time. He will not be the
last to leave.
Leave in good time and do not be the last
go home quickly without delay. (32:11)
Ben Sira exhorts his readers to say grace at meals and be thankful for what
they have received.
Above all, bless your Maker,
who showers his favours upon you. (32:13)
The Providence of God
God reveals himself through the law. Whoever follows the law will do
what is right. It is a sure guide.
whoever seeks the Law will master it,
- - -whoever fears the Lord will understand what is right,
and out of obscurity he will draw
forth a course of action. (32:15&16)
Before acting, consider carefully what one wants to do. Be decisive and
proceed with determination.

Do nothing without deliberation;

then once you have acted, have no regrets. (32:19)
Whoever keeps the Law preserves himself;
and whoever trusts in the Lord shall
not be put to shame. (32:24)
Before you speak, prepare what you want to say.
Prepare your words and then you will be listened to;
Draw upon your training, and give your answer. (33:4)
All people are like clay in the hands of their creator. This is a theme found
also in other wisdom literature.
Like clay in the hands of a potter,
to be molded according to his pleasure,
So are people in the hands of their Maker,
to be dealt with as he
decides. (33:13)
Here, Ben Sira reflects on his own writings. He considers himself to be the
most recent of biblical writers to present true wisdom to his readers.
Now I am the last to keep vigil,
like a gleaner following the grape pickers; (33:16)
Slaves & Servants
It was customary throughout much of Pre Christian, Judaism to have slaves.
The slaves were not particularly well treated but some masters were good to
them.
Force him to work that he be not idle,
for idleness teaches much mischief.
Put him to work as is fitting for him
and if he does not
obey, load him with chains. (33:28-29)
if you have but one slave, deal with him
as a brother,
for you need him as you need your life.
(33:31)

This appalling evil exists even in the 21st century.

On Dreams
Ben Sira believed that dreams, omens and divinations, were devoid of reality.
For him, true knowledge did not come from phantasms but from experience.
Empty and false are the hopes of the senseless,
and dreams give wings to fools. (34:1)
Divination, omens and dreams are unreal;
- - -unless they are specially sent by the
Most High
do not fix your heart on
them. (34:5-6)
A much travelled person knows many things;
and one with much experience speaks sense. (34:9)
As always for Ben SIra, those who fear the Lord place their trust in him.
whoever fear the Lord are afraid of nothing and are never discouraged, for
he is their hope. (34:16)
Forgiveness of Sins
To be acts of true religion, sacrifice and penance must be accompanied by
proper moral dispositions. Forgiveness will not come to those who oppress
the poor or the labourer.
The Most High is not pleased with the gifts of the godless, Nor for many
sacrifices does he forgive sins. (34:23)
To take away a neighbours living is to commit murder, to deny a labourer
wages is to shed blood. (34:26)
So one who fasts for sins,
but goes and commits them again;
who will hear his prayer,
what is gained by
mortification. (34:31)
True Worship
The care of the needy is the greatest offering to God who has a special place
in his heart for the orphan and the widow. Whatever is offered in the temple

needs to be offered cheerfully. St.Paul said the same when writing to the
Corinthians. (2 Cor.9:7) The prayer of the poor pierces the clouds. God listens
and promptly responds. By contrast, those who offer sacrifices to bribe God
will receive nothing in return.
By works of charity one offers fine flour,
and one who gives alms presents a sacrifice of
praise. (35:3-4)
With each contribution show a cheerful countenance,
and pay your tithes in a spirit of joy. (35:11)
Give to the Most High as he has given to you, generously, according to your
means. (35:12)
But offer no bribes; these he does not accept! Do not trust in sacrifice of the
fruits of extortion. (35:14)
By contrast,
He does not forsake the cry of the orphan,
nor the widow when she pours out her complaint.
(35:17)
The prayer of the lowly pierces the clouds;
it does not rest till it reaches its goal.
Nor will it withdraw till the Most
High responds,
judges justly and
affirms the right. (35:21)
A Prayer for Gods People
The sage now recites a poem. It is a lament of twenty two verses begging
God to come to the aid of the chosen people. The following are a sample of
the sentiments he expressed.
Come to our aid, O God of the universe,
and put all nations in dread of you! (36:1)
Give new signs and work new wonders;
show forth the splendor of your right hand and arm,
Rouse your anger, pour out wrath;
humble the enemy,
scatter the foe, (36:6-9)

Show mercy to the people called by your name;

Israel, whom you named your firstborn.
Take pity on your holy
city:
Jerusalem,
your dwelling place. (36:17-18)
Give evidence of your deeds of old;
fulfill the prophecies spoken in your name. (36:20
Choice of Associates
Ben Sira again talks about a good wife, much in the vein of Proverbs chapter
31. Again it is in relation to the benefit of the husband. She is not praised for
herself alone. However, the sage does admit that it is better to be married,
than not married.
A womans beauty makes her husbands face light up,
for it surpasses all else that delights the eye.
(36:27)
A wife is her husbands richest treasure,
a help like himself and a staunch support. (36:29)
A vineyard with no hedge will be overrun;
and a man with no wife becomes a homeless
wanderer. (36:30)
The difference between a fair weather friend and a genuine friend is shown
by their behavior. False friends deceive and abandon one in time of need. A
true friend is found among those who keep the commandments.
A harmful friend will look to your table
but in time of trouble he stands aloof.
A good friend will fight with you against the foe,
and against your enemies he will
hold up your shield. (37:4-5)
Watch out when one offers advice;
find out first of all what he wants. (37:8)
Instead, associate with a religious person,
who you know keeps the commandments. (37:12)
Wisdom and Temperance

Thoughts determine action. Good thoughts lead to life. Evil thoughts lead to
folly and death.
A word is the source of every deed;
a thought of every act. (37:16)
Act in moderation in all things.
For not everything is good for everyone,
nor is everything suited to every taste.
Do not go to excess with enjoyment,
neither become a
glutton for choice foods. (37:28-29)
Sickness and Death
When sickness comes, prudent people pray to God but they also call the
physician. Not only does God provide him with knowledge but God also
provides medicinal herbs as healing remedies.
make friends with the doctor, for he is essential to you;
God has also established him in his profession.
(38:1)
God makes the earth yield healing herbs
which the prudent should not neglect. (38:4)
Then give the doctor his place lest he leave;
you need him too,
for there are times when recovery is in his
hands. (38:13)
With regard to those who have died, Ben Sira recommends the customary
burial rites but not excessive prolonged grief.
My son, shed tears for one who is dead
with wailing and bitter lament;
As is only proper, prepare the
body, and do not absent yourself from the burial.
- - - Pay your tribute of sorrow as deserved;
- - -then compose yourself after your grief.
For grief can bring on death,
and
heartache can sap ones strength. (38:16, 17 & 18)

Vocations of the skilled Worker and the scribe

Ben Sira expresses appreciation for the essential contributions skilled
workers make to society. However he places the work of the scribe above all
those. Because of his occupation, not only does he study the wisdom of the
ages, but he enhances it and passes it on.
How can one become learned who guides the plow?
- - -So with every engraver and designer, who
laboring night and day, fashions carved seals,
- - -So too the smith
sitting by the anvil, intent on the iron he forges.
- - -So also the potter at his labour, revolving the wheel with his feet, (38:25,
27, 28, & 29)
All these are skilled with their hands,
each one an expert at his own work;
- - -But they are not sought out for the
council of the people,
nor are they
prominent in the assembly. (38:31 & 33)
As for the scribe, Ben Sira raises his work to a status above the skilled
workers. He is really talking about himself. He has allowed himself a little bit
of hubris.
The scribes wisdom increases wisdom
whoever is free from toil can become wise. (38:24)
He preserves the discourses of the famous,
- - -He is in attendance on the great,
and appears before rulers.
- - -If he
pleases the Lord Almighty,
he will be filled with the spirit of understanding;
he will pour forth his words of wisdom
and in prayer give praise to the Lord.
(39:2, 4 & 6)
While he lives he is one out of a thousand, and when he dies he leaves a
good name. (39:11)
In Praise of God the Creator
The sage declares the works of God all good.

Proclaim the greatness of his name,

loudly sing his praises,
with music on the harps and all stringed
instruments;
sing out with joy as you
proclaim;
the works of God are all of them good;
he supplies for every need in its own time. (39:15-16)
He has but to command and his will is done;
nothing can limit his saving action. (39:18)
His gaze spans all ages
- - -to him nothing is small or insignificant,
and nothing too wonderful or hard
for him. (39:20)
Even so, his wrath disposes the nations
and turns fertile land into a salt marsh. (39:23)
Ravenous beasts, scorpions, vipers, and the avenging sword to exterminate
the wicked: all these were created to meet a need, and are kept in his
storehouse for the proper time. (39:30)
Joys and Miseries of Life
The optimistic tone of the previous section now gives way to a pessimistic
reflection on life.
From the day they leave their mothers womb until the day they return to
the mother of all the living. Troubled thoughts and fear of heart are theirs
and anxious foreboding until death. (40:1-2)
The sage now comments on the dissolution of the body and life force (the
soul).
All that is of the earth returns to earth,
and what is from above returns above. (40:11)
This does not mean that the life force is an immortal soul. It simply returns
to its origin in God. Then Ben Sira lists ten better than proverbs, ending
with the Fear of the Lord as a paradise of blessings.
The following are a few samples: -

A child or a city will preserve ones name,

but better than either finding wisdom. (40:19)
Wine and strong drink delight the soul,
but better than either, love of friends. (40:20)
The Fear of God is a paradise of blessings;
its canopy is over all that is glorious. (40:27)
But the sage abhors begging. So did the Israelites in general.
My son, do not live the life of a beggar;
better to die than to beg. (40:28)
Death comes to all whether they are successful in life or not. The sage
continues his pessimistic diatribe.
O death! How welcome is your sentence to the weak,
failing in strength,
Stumbling and tripping on everything,
with sight gone and
hope lost. (41:2)
He repeats his understanding of Sheol.
Whether one has lived a thousand years,
a hundred or ten,
in Sheol there are no arguments about
life. (41:4)
With regard however to ones good name and reputation,
The human body is a fleeting thing,
but a virtuous name will never be annihilated. (41:13)
On True and False Shame
Ben Sira proceeds now to list a number of behaviours that one should be
ashamed of. He takes his cue from the ten commandments. To give some
examples,
Before father and mother be ashamed of immorality before prince and ruler,
of falsehood; (41:17)

Be ashamed of breaking an oath or a covenant,

- - -of refusing to give when asked,
of rebuffing your own
relatives. (41:19 & 21)
Be ashamed of the right things,
and you will find favour in the sight of all. (41:1)
Then the sage makes a list of the right things to do. Eight in all. e.g.
of the Law of the Most High and his precepts. (42:2)
of accuracy of scales and balances,
of tested measures and weights. (42:4)
A Fathers care for His Daughter
Ben Sira considers a daughter to be a source of anxiety to her father.
Eventually he presents a very male jaundiced view of young women in
general.
worry over her drives away sleep.
Lest in her youth she remain unmarried,
or when she is married, lest she be
childless.
- - -Lest she becomes
pregnant in her fathers house,
- - -a
subject of derision in public gatherings. (42:9, 10 & 11)
Fathers are advised to keep their daughters in seclusion and away from
married women.
Do not let her reveal her beauty to any male or spend her time with married
women. (42:12)
He does not explain how married women may contaminate the daughters
mind, but adds,
For just as moths come from garments
so a womans wickedness comes from a woman. (42:13)
The Works of God in Nature
What follows is a magnificent poem praising the wonders of creation and the
God who made them.

As the shining sun is clear to all,

so the glory of the Lord fills all his works. (42:16)
Even the angels cannot praise God enough.
Yet even Gods holy ones must fail in recounting the wonders of the Lord.
(42:17)
For the Most High possesses all knowledge,
and sees from of old the things that are to come. (42:18)
How beautiful are all his works,
delightful to gaze upon and a joy to behold. (42:22)
The sage praises the creation of the sun, but the praise he gives the moon is
greater. In Gods wisdom, the moon controls the seasons and marks the
religious festivals so dear to Ben Siras heart.
The sun at its rising shines at its fullest,
a wonderful instrument, the work of the Most High.
At noon it scorches the earth
and who
can bear its fiery heat. (43:2-3)
It is the moon that marks the changing seasons, governing the times, their
lasting sign. By it we know the sacred seasons and pilgrimage feasts. (43:67)
Behold the rainbow! Then bless its Maker, for majestic indeed is its
splendor. (43:11)
Ben Sira now turns his praise towards the natural elements and the sheer
power of the Almighty.
The thunder of his voice makes the earth writhe;
by his power he shakes the mountains. (43:16)
He sends cold northern blasts
that harden the ponds like solid ground,
spread a crust over every body of water,
and clothes each pool
with a coat of armour. (43:20)

Awesome indeed is the Lord,

and wonderful his power. (43:29)
Extol him with renewed strength,
do not grow weary, for you cannot fathom him. (43:30)

Praise of Israels Great Ancestors

Ben Sira lists 12 Categories of Godly people - - the number 12 is sacred: - - The purpose of this survey is to encourage the Jews, who may be tempted
to compromise with Hellenism, to remain loyal to the traditions of Israel and
take pride in the glorious heroes of their past. 57
I will praise the godly,
our ancestors, in their own time. (44:1)
All those were glorious in their time,
illustrious in their day. (44:7)
Their bodies are buried in peace,
but their name lives on and on.
At gatherings their wisdom is retold,
and the assembly proclaims their praises. (44:14-15)
The Early Ancestors
Enoch is listed first. He is remembered for his goodness and friendship with
God. Noah is important for two reasons. He is the second founder of the
human race and the first to partake of a covenant with God.
Enoch walked with the Lord and was taken, - - Noah found just and perfect,
renewed the race in the time of devastation.
(44:16-17)
Abraham was of course the father of many nations. He was the first to whom
God promised the Land of Canaan. His covenant with God was sealed by the
rite of circumcision and proven by his faithful obedience on Mt. Moriah.
Abraham, father of many people,
kept his glory without stain:

He observed the Most Highs command,

and entered into a covenant
with him;
in his own flesh he incised the ordinance,
and when tested was found loyal. (44:19-20)
The covenant was renewed with Isaac, the son of Abraham and later with
Jacob, one of the twins whom God gave the right of the first born even
though he wasnt.
For Isaac too, he renewed the same promise
because of Abraham, his father. (44:22)
- - and the blessing rested upon the head of Israel, (Jacob) God
acknowledged him as the firstborn and gave him his inheritance. (44:23)
Moses is given high praise. He was the servant of God, the rescuer of Gods
people and the founder of the Jewish religion. But because of his appreciation
of the importance of the priesthood, Ben Sira praises Aaron and his role as
the first high priest more than he praises Moses.
Moses, whose memory is a blessing,
- - -At his words God performed signs
and sustained him in the kings presence,
he gave him the commandments for
his people,
and revealed to him his
glory. (45:1 & 3)
He also rose up, like Moses in holiness,
his brother Aaron, of the tribe of Levi.
He made his office perpetual
and bestowed on him
priesthood for his people. (45:6-7)
He clothed him in splendid garments,
- - -The sacred vestments of gold, violet and crimson,
worked with embroidery,
the breastplate for decision,
the ephod and cincture,
- - - Precious stones with
seal engravings,
- - -To
commemorate in incised letters
each of the tribes of Israel. (45:8, 10 & 11)

He chose him from all the living,

to sacrifice burnt offerings and choice portions,
to burn incense, sweet odor as a memorial,
and to atone for the people
of Israel. (45:16)
But he holds no land among the people
nor shares with them their heritage;
For the Lord himself is his portion and inheritance
among the Israelites.
(45:22)
At Beth Peor when the Israelites offended God, a courageous Israelite called
Phineas atoned for the people by slaying an Israelite man and his female
lover from the Midianites. God had instructed the people not to inter marry
with the other races. (Num. 25:6-9)
Phineas too, the son of Eleazer
- - -atoned for the children of Israel. (45:23)
Ben Sira then praises Joshua, Caleb and Samuel.
Valiant warrior was Joshua, son of Nun
- - -to punish the enemy
and to give Israel their heritage
- - - who could withstand him
when he fought the
battles of the Lord. (46:1 & 3)
He and Caleb, son of Jephunneh,
when they opposed the rebel assembly,
averted Gods anger from the people
and suppressed the wicked
complaint. (46:7)
The Judges each of them,
whose hearts were not deceived,
who did not abandon God May their memory be ever blessed.
(46:11)
Samuel was the last and greatest of the judges. He also offered sacrifices, a
task normally allotted to the priests. He anointed the first two kings Saul and

David and thereby established the monarchy. Even after his death, Saul
called upon him to prophesy.
- Samuel, the judge who offered sacrifice.
At Gods word he established the kingdom
and anointed princes to rule the
people. (46:13)
Even after death his guidance was sought;
he made known to the king his fate. (46:20)
Then comes Nathan the greatest of the prophets in the time of King David
whom he castigated for his adultery with Bethsheba, and the murder of Uriah
the Hittite. But David repented and for this he became the greatest of
Israels kings. His exploits in battle have made him renowned forever.
After him come Nathan
who served in Davids presence. (47:1)
As for David,
As a youth he struck down the giant
and wiped out the peoples disgrace;
His hand let fly the sling stone
that shattered the pride of
Goliath. (47:4)
With his whole heart he loved his Maker
and daily had his praises sung; (47:8-9)
To his Son Solomon he left his kingdom. His son built the First Temple and
established peace on Israels borders. He was renowned for his wisdom. But
his many foreign wives brought about his downfall.
Solomon reigned during an era of peace,
for God brought rest to all his borders.
He built a house to the name of God,
and established a lasting
sanctuary. (47:13)
With song and proverb and riddle,
and with your answers you astounded the Nations. (47:17)

But you abandoned yourself to women

and gave them dominion over your body. (47:19)
With Solomons death, the kingdom of Israel split apart. Two tribes remained
in the South, becoming the kingdom of Judah and ten tribes built a
confederacy in the North, calling their kingdom, Israel. So despicable were
the kings of both nations, that Ben Sira does not mention their names among
the heroes of Judaism.
The sage now turns his attention to the awesome exploits of Elijah the
prophet and his worker of miracles, the protge Elisha.
How awesome are you Elijah! (48:4)
You were taken aloft in a whirlwind,
in a chariot with fiery horses. (48:9)
when Elijah was enveloped in the whirlwind,
Elisha was filled with his spirit. (48:12)
In life he performed wonders,
and after death, marvelous deeds. (48:14)
Of all the kings in both kingdoms of Judah and Israel, Ben Sira mentions only
two Hezekiah and Joshiah. Both were noted for their religious reforms.
Hezekiah is associated with the marvelous prophet Isaiah and the defence of
Jerusalem in the time of the Assyrian Sennacherib. Through the prophet
Isaiah, Hezekiah was granted an extension to his life. The visions of Isaiah
contained many prophecies of the coming of the Messiah.
Hezekiah fortified his city
and had water brought into it;
with bronze tools he cut through the rocks
and damned up a mountain
site for water. (48:17)
During his reign Sennacherib led an invasion,
- - -But they called upon the Most High God
and lifted up their hands to him;
He heard the prayer they
uttered,
and saved
them through Isaiah. (48:18 & 20)

For Hezekiah did what was right

and held fast to the paths of David. (48:22)
As for Isaiah,
In his lifetime he turned back the sun and prolonged the life of the king (2
Kings 20:1-6) (48:23)
He foretold what would happen till the
end of time, hidden things yet to be fulfilled. (48:25)
The name Josiah is like blended incense
- - -For he grieved over our betrayals,
and destroyed the abominable idols. (49:1-2)
Briefly now, the sage mentions the prophets of the Exile, the twelve minor
prophets and the leaders of the Jews returning from Babylon Zerubbabel,
Joshua and Nehemiah.
As foretold by Jeremiah. They mistreated him who even in the womb had
been made a prophet. (49:7)
Ezekiel beheld a vision,
and described the different creatures of the chariot. (Ezek.1:421) (49:8)
Then too, the twelve prophets may their bones flourish with new life where they lie. (49:10)
How to extol Zerubbabel?
He was like a signet ring on the right hand,
and Joshua, Jozadaks son?
In their name they
rebuilt the altar
and
erected the holy temple. (49:11-12)
Exalted be the memory of Nehemiah
He rebuilt our ruined walls. (49:13)
Finally the sage mentions the High Priest, Simeon II, (219-196 BC) Whom it is
possible that Ben Sira knew personally. He renovated the Temple and fortified
its precincts. The sage likens him to many natural phenomena and is in awe
of his majestic presence at the altar of sacrifice. The description seems

somewhat overdone but is in keeping with Ben Siras love and dedication for
the temple and the priestly rites.
Greatest of his family ,the glory of his people, Was Simeon the priest, Son of
Jochanan. (50:1)
In whose time the house of God was renovated,
in whose days the temple was reinforced.
In his time the retaining wall was built
with powerful turrets for the
temple precincts. (5:1-2)
His appearance is described in glowing terms.
Like a star shining among the clouds,
- - -like a rainbow appearing in the cloudy sky;
- - -like the fire of incense at sacrifice.
(50:6, 7 & 9)
Wearing his glorious robes,
and vested in sublime magnificence,
As he ascended the glorious altar
and lent majesty to the court
of the sanctuary. (50:11)
Then coming down he would raise his hands
over all the congregation of Israel;
the blessing of the lord would be upon his lips,
the name of the Lord would
be his glory. (50:20)
The sage finishes this section of praise for the High Priest, turns 180o and
proclaims against the Idumeans, Edomites and the Samaritans, enemies of
the Jews.
my whole being loathes two nations, the third is not even a people. The
inhabitants of Seir and Philistia and the foolish people who dwell in
Shechem. (50:25-26)
The last chapter of Ecclesiasticus contains two appendixes: a prayer (v.1-12)
and an autobiographical poem praising wisdom (v.13-30)
The prayer is a prayer of thanks giving for deliverance from his enemies,
dangers and sickness.

You were with me against those who rose up against me

- - -From many dangers you have saved me,
- - -I was at the point of death,
my life was nearing the
depths of Sheol
so I raised my
voice from the grave;
- - -then
the Lord heard my voice
and listened to my appeal. (51:2, 3, 6, 9 & 11)
He saved me from every evil
and preserved me in time of trouble. (51:12)
Ben Siras Pursuit of Wisdom
This concluding poem in the last segment of the book is an elegant twenty
three line alphabetic acrostic hymn that describes Ben Siras relationship to
Wisdom, his approach to wisdom through prayer, persistent study and
instruction (v.13-17) his purification from sin, his enlightenment, and ardent
desire to possess wisdom. (v.18-22) 58
When I was young and innocent,
I sought wisdom. (51:13)
I resolved to tread her paths;
I have been jealous for the good
and will not turn back.
I burned with desire for her, never relenting. (51:1819)
At first acquaintance with her, I gained understanding such that I will never
forsake her. (51:20)
As a final gesture, Ben Sira exhorts his co- religionists and others in general,
to follow him and seek wisdom.
Take her yoke upon your neck;
that your mind may receive her teaching. (51:26)

Resources
1. The Catholic Bible Study Handbook, J.Kodell, O.S.B, Servant Books.
P.151
2. The Life of Jesus Christ, Vol.1, A.C. Emmerich, Tan Books. P.71

3. The Catholic Study Bible. D.Senior et.al, Oxford University Press.

Reading Guide P.236
4. The New Jerome Biblical Commentary R.Brown S.S, J.Fitzmyer S.J, and
R. Murphy O.Carm, general editors. Theological Publications of India,
Bangalore. Art.3 P.466
(This reference is hereby given the
acronym N.J.B.C)
5. The Catholic Study Bible, D.Senior et.al, Reading guide P.239.
6. The Catholic Study Bible, D. Senior et.al. Reading guide P.239.
7. The Catholic Study Bible, D. Senior et.al N.R.A.B(New Revised
American Bible) Text P.691
8. The Living World of the Old Testament, B. Anderson, Longman
Publications, P.507.
9. The Life of Jesus Christ, Vol.1 A.C. Emmerich P.71-72.
10.
Responses to 101 Questions on the Psalms and Other Writings
R.E. Murphy, O.Carm, St.Pauls, P.41.
11.
N.J.B.C. Art.16, P.470.
12.
N.J.B.C. Art.23, P.471.
13.
N.J.B.C Art.35, P.471.
14.
N.J.B.C. Art.45, P.474.
15.
N.J.B.C. Art.51, P.475.
16.
N.J.B.C. Art.61, P.477.
17.
N.J.B.C. Art.78, P.479.
18.
N.J.B.C. Art.93, P.481.
19.
N.J.B.C. Art.90, P.480.
20.
The Catholic Study Bible, D.Senior et.al, R.N.A.B text, P.713.
21.
N.J.B.C. Art.103, P.482.
22.
N.J.B.C. Art.106, P.482.
23.
The Catholic Study Bible, D.Senior et.a.l, R.N.A.B text, P.717.
24.
N.J.B.C. Art.109, P.484.
25.
N.JB.C. Art.116, P.485.
26.
N.J.B.C. Art.121, P.487.
27.
The Living World of the Old Testament, B.Anderson, P.513.
28.
The Living World of the Old Testament, B.Anderson, P.462
(Footnote 3)
29.
The Living World of the Old Testament, B.Anderson, P.465.
30.
The Catholic Study Bible, D.Senior et.al, Reading Guide P.243.
31.
N.J.B.C Art.4, P.524.
32.
Response to 101 Questions on the Psalms and other writings.
R.Murphy O.Carm St.Pauls, P.26 (hereafter referred to as `101
questions.)
33.
Church History, Fr. John Laux, Tan Books, P.205.
34.
101 Questions R.Murphy, O.Carm, P.28
35.
The Living World of the Old Testament B.Anderson, P.477
36.
N.J.B.C Art.8, P.454.

37.
The Catholic Study Bible, D.Senior et.al Reading guide P.254255.
38.
The Catholic Study Bible, D.Senior et.al Reading guide P.257.
39.
The Catholic Study Bible, D.Senior et.al R.N.A.B Text
commentary P.869.
40.
N.J.B.C Art.2, P.489.
41.
The Catholic Study Bible, D.Senior et.al, R.N.A.B Text
commentary P.879.
42.
The Catholic Study Bible, D.Senior et,al, R.N.A.B Text
commentary P.879.
43.
The Living World of the Old Testament, B.Anderson, P.506.
44.
N.J.B.C. Art.35, P.494.
45.
Response to 101 Questions in the Psalms and other Writings.
E.R. Murphy. P.83.
46.
The Catholic Study Bible, D.Senior et.al, R.N.A.B Text P.890.
47.
The Catholic Study Bible, D.Senior et.al, Reading Guide P.271.
48.
The Collected Works of St.Teresa of Avila, Translated by
O.Rodriquez O.C.D and R.Kovanauh O.C.D I.C.D publications 1980,
Volume two, P.249.
49.
Response to 101 Questions on the Psalms and other Writings.
R.E Murphy P.63.
50.
Vol.2 Collected Works of St.Teresa of Avila P.251.
51.
N.J.B.C Art.16, P.464.
52.
N.J.B.C Art.16, P.514.
53.
N.J.B.C Art.30, P.517.
54.
The Catholic Study Bible, D.Senior et.al, Reading Guide P.277.
55.
N.J.B.C. Art.7, P.497.
56.
N.J.B.C. Art.3, P.497.
57.
N.J.B.C. Art.70, P.508.
58.
The Catholic Study Bible D.Senior et.al, R.N.A.B text P.985.